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 'All right, Jack?'

'Yes, old man; you are just in time; I've hardly got room to stand in, and I'm nearly smothered.' He was crouching against the 'face' of the new drive.

Tom dropped his pick and fell back against the man behind him.

'Oh, God! my back!' he cried.

Suddenly he struggled to his knees, and then fell forward on his hand and dragged himself close to the hole in the end of the drive.

'Jack!' he gasped, 'Jack!'

'Right, old man; what's the matter?'

'I've hurt my heart, Jack!―Put your hand―quick!…The sun's going down.'

Jack's hand came out through the hole, Tom gripped it, and then fell with his face in the damp clay.

They half carried, half dragged him from the drive, for the roof was low and they were obliged to stoop. They took him to the shaft and sent him up, lashed to the rope.

A few blows of the pick, and Jack scrambled from his prison and went to the surface, and knelt on the grass by the body of his brother. The diggers gathered round and took off their hats. And the sun went down.


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Rh take off the water, and stir it well about to raise the scum; which take clean off, and cool. When it is thus prepared, press out the like quantity of juice of red currants moderately ripe, without any green ones among them; which being well strained, mix it well with the water and honey, put them in a cask, or large earthen vessel, and let them stand upon the ferment twenty-four hours; to every gallon add two pounds of loaf or other fine sugar, stir them well to raise the scum, and when well settled, take it off, and add half an ounce of cream of tartar, with a little fine flour, and the whites of two or three eggs, which will refine it; when it is well settled and clear, draw it off into a small vessel, or bottle it up, keeping it in a cool place.

Of white currants, a wine may be made after the same manner, that will equal in strength and pleasantness many sorts of white wine.

After gathering the currants, which must be done when the weather is dry, and take are full ripe, strip them carefully from the stalk, so as not to bruise them with your fingers; put them into a pan, and bruise them with a wooden pestle; then let it stand about twenty hours, (according to the quantity) after which strain it through a sieve; add three pounds of fine powder sugar to every four quarts of the liquor, and then shaking or stirring it well, fill your vessel, and put about a quart of good brandy to every six or seven gallons; as soon as it is fine, which will be in four or five weeks, bottle it off: if it should not prove quite

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 quite clear, draw it off into another vessel, and let it stand about ten days, and then bottle it off.

These wines allay the burning eagerness of thirst, are cooling in fevers, resist putrefaction, stay vomiting, corroborate the heart, and fortify the stomach. Currant wine is drank with success by those that have the fits of the mother; it diverts epilepsy, and is very useful in many complaints incident to the female sex.

To two hundred weight of raisins put about forty-four gallons of water, wine measure; stir it up well three or four times a day; let it stand about three weeks, then take it off the raisins, and tun it up; when you put it into the cask, add about two quarts of brandy to it, which will keep it from fretting; let it stand about ten or twelve months, then draw it off from the lees, rince your cask, and put it in again; then fine it down with three ounces of isinglass and a quarter of a pound of sugar-candy, dissolved in some of the wine. There are many ways used to retrieve this wine, if it should chance to sour, which seldom happens if properly made; in this case the most successful method is to replenish it with a farther addition of raisins.

Put two hundred weight of raisins, with the stalks, into a hogshead, and fill it almost with spring water; let it steep about twelve days, frequently stirring them about, and after pouring the juice off, dress the raisins: the liquor should then


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Rh then be put together in a very clean vessel that will exactly contain it; it will hiss or sing for some time, during which it should not be stirred; but when the noise ceases, it must be stopped close, and stand for about six or seven months; and then, if you peg it, and it proves fine and clear, rack it off into another vessel of the same size; stop it up, and let it remain twelve or fourteen weeks longer, then bottle it off. The best way, when you use it, is to take a decanter, and rack it off.

The virtues of raising wine are too well known to require a particular description. There are few constitutions but what it will agree with; it strengthens and comforts the heart, revives the faded spirits, and conduces greatly to health, if used with moderation.

Take what quantity you please of red raspberries, when they are nearly ripe, for if they grow over ripe; they will lose much of their pleasant scent; and after clearing the husks and stalks from them, soak them in the like quantity of fair water, that has been boiled and sweetened with fine loaf sugar, a pound and an half to a gallon; when they are well soaked about twelve hours, take them out, put them into a fine linen pressing bag, press out the juice into the water, then boil them up together, over a gentle fire, and scum them well twice or thrice; take off the vessel, and let the liquor cool, and when the scum arises take off that you can, and pour off the liquor into a well-seasoned cask, or earthen vessel;


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 vessel; then boil an ounce of mace quite down if possible, in a pint of white wine, till a third part of the wine be consumed: strain it, and add it to the liquor; let it settle two days, and when it has well settled and fermented, draw it off into a cask, or bottles, and keep it in a cool place.

Steep two gallons of raspberries in a gallon of sack, twenty-four hours; then strain them, and put to them three quarters of a pound of raisins of the sun, well stoned, and let them continue four or five days, sometimes stirring them well; then pour it off gently, that the clearest may be taken away, and only the dregs and settlings remain, and bottle that up your pour off. If you find it not sweet enough for the palate you may add some sugar, about half a pound to a gallon will be sufficient; keep it in a cool place.

Gather the raspberries quite dry, when ripe, and bruise them; strain them through a woollen bag into a jar; put to it about a pound of the best double refined sugar, mix the whole well together, and stop it close; pour it off as clear as possible, after it has stood four days. The common method is to put two quarts of white wine to one quart of the raspberry juice; but that is too much, as it overpowers the rich flavour of the fruit; three pints will be enough; bottle it off, and it will be fit to drink in ten days. The juice mixed with brandy is a fine dram. Put about two quarts of brandy to three quarts of raspberry


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Rh raspberry juice, and it will drink well in ten days.

Your raspberries must be dry, full ripe, and used just after they are gathered, in order to preserve their flavour; to every quart of fruit put three pounds of fine powder sugar, and a little better than a gallon of clear water; stir it five or six times a day, to mix the whole well together, and let it ferment for three or four days; put it in two whole eggs, taking care they are not broke in putting it; it must stand at least three months before you bottle it. Your water should be of a good flavour, for in the choice of that principally depends the making of good or bad taste wines.

These wines, either way, are a great cordial; they cleanse the blood, prevent pestilential air, comfort the heart, ease pains in the stomach, dispel gross vapours from the brain, cause a free breathing, by removing obstructions from the lungs, and are successfully taken in apoplexies.

Take mulberries, when they are just changed from their redness to shining black, gather them on a dry day, when the sun has taken off the dew, spread them thinly on a fine cloth on a floor or a table for twenty-four hours, and boil up a gallon of water to each gallon of juice you can get out of them; scum the water well, and add a little cinnamon slightly bruised; put to every gallon six ounces of white sugar-candy finely beaten;


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were tramping down in Canterbury, Maoriland, at the time, swagging it―me and Bill―looking for work on the new railway line. Well, one afternoon, after a long, hot tramp, we comes to Stiffner's Hotel―between Christchurch and that other place―I forget the name of it―with, throats on us like sunstruck bones, and not the price of a stick of tobacco.

We had to have a drink, anyway, so we chanced it. We walked right into the bar, handed over our swags, put up four drinks, and tried to look as if we'd just drawn our cheques and didn't care a curse for any man. We looked solvent enough, as far as swagmen go. We were dirty and haggard and ragged and tired-looking, and that was all the more reason why we might have our cheques all right.

This Stiffner was a hard customer. He'd been a spieler, fighting man, bush parson, temperance preacher, and a policeman, and a commercial traveller, and everything else that was damnable; he'd been a journalist, and an editor; he'd been a lawyer, too. He was an ugly brute to look at, and 18


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 beaten; scum and strain the water when it is taken off and settled, and put to it the juice of mulberries, and to every gallon the mixture of a pint of white or rhenish wine; let them stand in a cask to purge or settle five or six days, then draw off the wine, and keep it cool.

This is a very rich cordial; it gives vigour to consumptive bodies, allays the heat of the blood prevents qualms and sickness in women, makes the body soluble, helps digestion, and eases distempers in the bowels.

Take two gallons of white wine, and twenty pounds of morella cherries; take away the stalks, and so bruise them that the stones may be broken; then press the juice into the wine; put mace, cinnamon, and nutmeg, each an ounce, well bruised, in a bag, hang it in the wine when you have put it up in a cask, and it will be a rich drink.

Take elder-berries, when pretty ripe, plucked from the green stalks, what quantity you please, and press them that the juice may freely run from them, which may be done in a cyder-press, or between two weighty planks, or for want of this opportunity, you may mash them,and then it will run easily; put the juice in a well-seasoned cask, and to every barrel put three gallons of water strong of honey boiled in it, and add some ale yeast to make it ferment, and work out the grossness of its body; then to clarify it, add flour;


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 uglier to have a row with―about six-foot-six, wide in proportion, and stronger than Donald Dinnie.

He was meaner than a goldfield Chinaman and sharper than a sewer rat: he wouldn't give his own father a feed, nor lend him a sprat―unless some safe person backed the old man's I.O.U.

We knew that we needn't expect any mercy from Stiffner; but something had to be done, so I said to Bill:

'Something's got to be done, Bill! What do you think of it?'

Bill was mostly a quiet young chap, from Sydney, except when he got drunk―which was seldom―and then he was a lively customer from all round. He was cracked on the subject of spielers. He held that the population of the world was divided into two classes―one was spielers and the other was mugs. He reckoned that he wasn't a mug. At first I thought that he was a spieler, and afterwards I thought that he was a mug. He used to say that a man had to do it these times; that he was honest once and a fool, and was robbed and starved in consequence by his friends and relations; but now he intended to take all that he could get. He said that you either had to have or be had; that men were driven to be sharps, and there was no help for it.

Bill said:

'We'll have to sharpen our teeth, that's all, and chew somebody's lug.'

'How?' I asked.

There was a lot of navvies at the pub, and I knew one or two by sight, so Bill says:―


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 'You know one or two of these mugs. Bite one of their ears.'

So I took aside a chap that I knowed and bit his ear for ten bob, and gave it to Bill to mind, for I thought it would be safer with him than with me.

'Hang on to that,' I says, 'and don't lose it for your natural life's sake, or Stiffner'll stiffen us.'

We put up about nine bob's worth of drinks that night―me and Bill and Stiffner didn't squeal: he was too sharp. He shouted once or twice.

By-and-by I left Bill and turned in, and in the morning when I woke up there was Bill sitting alongside of me, and looking about as lively as the fighting kangaroo in London in fog time. He had a black eye and eighteen-pence. He'd been taking down some of the mugs.

'Well, what's to be done now?' I asked. 'Stiffner can smash us both with one hand, and if we don't pay up he'll pound our swags and cripple us. He's just the man to do it. He loves a fight even more than he hates being had.'

'There's only one thing to be done, Jim,' says Bill, in a tired, disinterested tone that made me mad.

'Well, what's that?' I said.

'Smoke!'

'Smoke be damned,' I snarled, losing my temper. 'You know dashed well that our swags are in the bar, and we can't smoke without them.'

'Well, then,' says Bill, 'I'll toss you to see who's to face the landlord.'

'Well, I'll be blessed!' I says. 'I'll see you further first. You have got a front. You mugged that stuff away, and you'll have to get us out of the mess.'


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Rh flour, whites of eggs, and a little fixed nitre; when it has well fermented and grows fine, draw it from the settlings, and keep it till spring; then to every barrel add five pounds of its own flowers, and as much loaf sugar, and let it stand seven days; at the end of which it will grow very rich, and have a good flavor.

When the elder-berries are ripe, pick them, and put them in a stone jar; then set them in boiling water, or rather in an oven not over hot, till the jar is as warm as you can well bear to touch it with your hand; take the berries and strain them through a sieve or coarse cloth, squeezing them hard, and pour the liquor into a kettle; put it on the fire; let it boil, and put in as many pounds of Lisbon sugar as there are quarts of juice, and scum it often; then let it settle, pour it off into a jar, and cover it close. Many people mix it with raisin wine, by putting half a pint of the elder syrup to every gallon of wine; it gives the raisin wine an exquisite fine flavour, equal to any foreign wine whatsoever.

It is an excellent febrifuge, cleanses the blood of acidity, venom and putrefaction; it is good in measles, small-pox, swine-pox, and pestilential diseases; it contributes to rest, and takes away the heat that afflicts the brain.

To six gallons of spring water put six pounds of raisins of the sun cut small, and twelve pounds of fine powder sugar; boil the whole together about


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 It made him wild to be called a mug, and we swore and growled at each other for awhile; but we daren't speak loud enough to have a fight, so at last I agreed to toss up for it, and I lost.

Bill started to give me some of his points, but I shut him up quick.

'You've had your turn, and made a mess of it,' I said. 'For God's sake give me a show. Now, I'll go into the bar and ask for the swags, and carry them out on to the verandah, and then go back to settle up. You keep him talking all the time. You dump the two swags together, and smoke like sheol. That's all you've got to do.'

I went into the bar, got the swags from the missus, carried them out on to the verandah, and then went back.

Stiffner came in.

'Good morning!'

'Good morning, sir,' says Stiffner.

'It'll be a nice day, I think?'

'Yes, I think so. I suppose you are going on?'

'Yes, we'll have to make a move to-day.' Then I hooked carelessly on to the counter with one elbow, and looked dreamy-like out across the clearing, and presently I gave a sort of sigh and said: 'Ah, well! I think I'll have a beer.'

'Right you are! Where's your mate?'

'Oh, he's round at the back. He'll be round directly; but he ain't drinking this morning.'

Stiffner laughed that nasty empty laugh of his. He thought Bill was whipping the cat.

'What's yours, boss?' I said.


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 'Thankee!…Here's luck!'

'Here's luck!'

The country was pretty open round there―the nearest timber was better than a mile away, and I wanted to give Bill a good start across the flat before the go-as-you-can commenced; so I talked for awhile, and while we were talking I thought I might as well go the whole hog―I might as well die for a pound as a penny, if I had to die; and if I hadn't I'd have the pound to the good, anyway, so to speak. Anyhow, the risk would be about the same, or less, for I might have the spirit to run harder the more I had to run for―the more spirits I had to run for, in fact, as it turned out―so I says:

'I think I'll take one of them there flasks of whisky to last us on the road.'

'Right y'are,' says Stiffner. 'What'll yer have―a small one or a big one?'

'Oh, a big one, I think―if I can get it into my pocket.'

'It'll be a tight squeeze,' he said, and he laughed.

'I'll try,' I said. 'Bet you two drinks I'll get it in.'

'Done!' he says. 'The top inside coat pocket, and no tearing.'

It was a big bottle, and all my pockets were small; but I got it into the pocket he'd betted against. It was a tight squeeze, but I got it in.

Then we both laughed, but his laugh was nastier than usual, because it was meant to be pleasant, and he'd lost two drinks; and my laugh wasn't easy―I was anxious as to which of us would laugh next.


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 about an hour and an half; then take elder-flowers, when pretty ripe, about half a peck; when the liquor is cold, put in the flowers, about a gill of lemon juice, and half the quantity of ale yeast; cover it up, and after standing three days, strain it off, pour it into a cask that is quite sweet, and that will hold it with ease; when this is done, put about a wine quart of rhenish to every gallon of wine, and let the bung be lightly put in for twelve or fourteen days; then stop it down fast, and put it in a cool dry place for four or five months, till it is quite settled and fine, and bottle it off.

Take of the berries, in their proper season and moderately ripe, what quantity you please; press them as other berries; then boil up water and honey, or water and fine sugar, agreeable to your palate, to a considerable sweetness; when it is well scummed, put the juice in and let it simmer to incorporate it well with the water; then take it off, let it cool, scum it again, and put it up in a barrel, or rather a close glazed vessel, to ferment and settle: to every gallon put half a pint of Malaga, draw it off as clear as possible, bottle it up, and keep it cool for use.

These liquors are good in fevers, afflictions of the lungs, prevent the infection of pestilential airs, beget a good appetite, and help digestion; are excellent in surfeits, and purify the blood.

To


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 Just then I noticed something, and an idea struck me―about the most up-to-date idea that ever struck me in my life. I noticed that Stiffner was limping on his right foot this morning, so I said to him:

'What's up with your foot?' putting my hand in my pocket.

'Oh, it's a crimson nail in my boot,' he said. 'I thought I got the blanky thing out this morning; but I didn't.'

There just happened to be an old bag of shoe-maker's tools in the bar, belonging to an old cobbler who was lying dead drunk on the verandah. So I said, taking my hand out of my pocket again:

'Lend us the boot, and I'll fix it in a minute. That's my old trade.'

'Oh, so you're a shoemaker,' he said. 'I'd never have thought it.'

He laughs one of his useless laughs that wasn't wanted, and slips off the boot―he hadn't laced it up―and hands it across the bar to me. It was an ugly brute―a great thick, iron-bound, boiler-plated navvy's boot. It made me feel sore when I looked at it.

I got the bag and pretended to fix the nail; but I didn't.

'There's a couple of nails gone from the sole,' I said 'I'll put 'em in if I can find any hobnails, and it'll save the sole,' and I rooted in the bag and found a good long nail, and shoved it right through the sole on the sly. He'd been a bit of a sprinter in his time, and I thought it might be better for me in the near future if the spikes of his running-shoes were inside.

'There, you'll find that better, I fancy,' I said,


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Rh

Apples must be made first into good cyder, by beating and pressing, and other methods, as directed in treating of those sort of liquors; and to good cyder, when you have procured it, put the herb scurlea, the quintessence of wine, a little fixed nitre, and a pound of the syrup of honey, to a barrel of this cyder; let it work and ferment at spurge holes in the cask ten days, or till you find it clear and well settled; then draw it off, and it will be little inferior to rhenish in clearness, colour, and taste.

To make wine of pears, procure the tartest perry, but by no means that which is tart by sowering, or given that way, but such as is naturally so; put into a barrel about five ounces of the juice of the herb clary, and the quintessence of wine, and to every barrel a pound or pint of the syrup of blackberries; and, after fermentation and refining, it will be of a curious wine taste, like sherry, and not easily distinguishable, but by such as have a very fine taste, or who deal in it.

These wines have the nature of cyder and perry, though in a higher degree, by the addition and alteration; being cooling, restorative, easing pains in the liver, or spleen, cleansing the bowels, and creating a good appetite.

Take two pounds of brown sugar and one pound of honey to every gallon of water; boil them half an hour, skim it and put in the tub to every gallon a handful of leaves, pour the liquor on,


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 standing the boot on the bar counter, but keeping my hand on it in an absent-minded kind of way. Presently I yawned and stretched myself, and said in a careless way:

'Ah, well! How's the slate?'

He scratched the back of his head and pretended to think.

'Oh, well, we'll call it thirty bob.'

Perhaps he thought I'd slap down two quid.

'Well, I says, 'and what will you do supposing we don't pay you?'

He looked blank for a moment. Then he fired up and gasped and choked once or twice; and then he cooled down suddenly and laughed his nastiest laugh―he was one of those men who always laugh when they're wild―and said in a nasty, quiet tone:

'You thundering, jumped-up crawlers! If you don't (something) well part up I'll take your swags and (something) well kick your gory pants so you won't be able to sit down for a month―or stand up either!'

'Well, the sooner you begin the better,' I said; and I chucked the boot into a corner and bolted.

He jumped the bar counter, got his boot, and came after me. He paused to slip the boot on but he only made one step, and then gave a howl and slung the boot off and rushed back. When I looked round again he'd got a slipper on, and was coming―and gaining on me, too. I shifted scenery pretty quick the next five minutes. But I was soon pumped. My heart began to beat against the ceiling of my head,


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 and my lungs all choked up in my throat. When I guessed he was getting within kicking distance I glanced round so's to dodge the kick. He let out; but I shied just in time. He missed fire, and the slipper went about twenty feet up in the air and fell in a waterhole.

He was done then, for the ground was stubbly and stony. I seen Bill on ahead pegging out for the horizon, and I took after him and reached for the timber for all I was worth, for I'd seen Stiffner's missus coming with a shovel―to bury the remains, I suppose; and those two were a good match―Stiffner and his missus, I mean.

Bill looked round once, and melted into the bush pretty soon after that. When I caught up he was about done; but I grabbed my swag and we pushed on, for I told Bill that I'd seen Stiffner making for the stables when I'd last looked round; and Bill thought that we'd better get lost in the bush as soon as ever we could, and stay lost, too, for Stiffner was a man that couldn't stand being had.

The first thing that Bill said when we got safe into camp was: 'I told you that we'd pull through all right. You need never be frightened when you're travelling with me. Just take my advice and leave things to me, and we'll hang out all right. Now―'

But I shut him up. He made me mad.

'Why, you―! What the sheol did you do?'

'Do?' he says. 'I got away with the swags, didn't I? Where'd they be now if it wasn't for me?'

Then I sat on him pretty hard for his pretensions, and paid him out for all the patronage he'd worked off


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 on, and let it stand all night; then take out the leaves, and put in half a pint of yeast, and let it work fourteen days, which will take off the sweetness; then stop it up in a cask, and let it stand about seven months.

It is an excellent occasional drink for consumptive persons.

To make Cherry Wine.

Take cherries, just beginning to be ripe, of the red sort, clear them of the stalks and stones, put them into an earthen glazed pan, and with your clean hands squeeze them to a pulp, or with a wooden ladle or presser, and let them continue twelve hours to ferment; then put them into a linen cloth, not too fine, and press out the juice with a pressing board, or any other convenience; let the liquor stand till the scum arise, and with your ladle take it clean off; then pour out the clearer part, by inclination, into a cask, where to each gallon put a pound of the best loaf sugar, and let it ferment and purge seven or eight days; when you find it clear, draw it off into lesser casks, or bottles; keep it cool, as other wines, and in ten or twelve days it will be ripe.

This drinks very pleasant and cool in hot weather; chears the heart, and much enlivens nature in its decay; it is also good against violent pains in the head, and swooning fits.

To make Wine of Peaches and Apricots.

Take peaches, nectarines, &c. when they are full of juice, pare them, and take the stones out, then slice them thin, and put about a gallon to two


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{{ItSS1923|level=0|Castle, Agnes Sweetman, and Castle, Egerton}


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70


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 In the districts where Bulgarians are intermixed with Turkish, Roumanian, Greek, or other populations, the rights and interests of these populations shall be taken into consideration as regards the elections and the drawing up of the Organic Law.

V. The following points shall form the basis of the public law of Bulgaria:-—

The difference of religious creeds and confessions shall not be alleged against any person as a ground for exclusion or incapacity in matters relating to the enjoyment of civil and political rights, admission to public employments, functions, and honours, or the exercise of the various professions and industries in any locality whatsoever. The freedom and outward exercise of all forms of worship are assured to all persons belonging to Bulgaria, as well as to foreigners, and no hindrance shall be offered either to the hierarchical organization of the different communions, or to their relations with their spiritual chiefs.

VI. The provisional administration of Bulgaria shall be under the direction of an Imperial Russian Commissary until the completion of the Organic Law. An Imperial Turkish Commissary, as well as the Consuls delegated ad hoc by the other Powers, signatory of the present Treaty, shall he called to assist him so as to control the working of this provisional régime. In case of disagreement amongst the Consular Delegates, the vote of the majority shall he accepted, and in case of a divergence between the majority and the Imperial Russian Commissary or the Imperial Turkish Commissary, the Representatives of the Signatory Bowers at Constantinople, assembled in Conference, shall give their decision.

VII. The provisional régime shall not be prolonged beyond a period of nine months from the exchange of the ratifications of the present Treaty.


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 on me, and called him a mug straight, and walked round him, so to speak, and blowed, and told him never to pretend to me again that he was a battler.

Then, when I thought I'd licked him into form, I cooled down and soaped him up a bit; but I never thought that he had three climaxes end a crisis in store for me.

He took it all pretty cool; he let me have my fling, and gave me time to get breach; then he leaned languidly over on his right side, shoved his left hand down into his left trouser pocket, and brought up a boot-lace, a box of matches, and nine-and-six.

As soon as I got the focus of it I gasped:

'Where the deuce did you get that?'

'I had it all along,' he said, 'but I seen at the pub that you had the show to chew a lug, so I thought we'd save it―nine-and-sixpences ain't picked up every day.'

Then he leaned over on his left, went down into the other pocket, and came up with a piece of tobacco and half-a-sovereign. My eyes bulged out.

'Where the blazes did you get that from?' I yelled.

'That,' he said, 'was the half-quid you give me last night. Half-quids ain't to be thrown away these times; and, besides, I had a down on Stiffner, and meant to pay him out; I reckoned that if we wasn't sharp enough to take him down we hadn't any business to be supposed to be alive. Anyway I guessed we'd do it; and so we did―and got a bottle of whisky into the bargain.'

Then he 1eaned back, tired-like, against the log, and


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 dredged his upper left-hand waistcoat pocket, and brought up a sovereign wrapped in a pound-note. Then he waited for me to speak; but I couldn't. I got my mouth open, but couldn't get it shut again.

'I got that out of the mugs last night, but I thought that we'd want it, and might as well keep it. Quids ain't so easily picked up, now-a-days; and, besides, we need stuff mor'n Stiffner does, and so'

'And did he know you had the stuff?' I gasped.

'Oh, yes, that's the fun of it. That's what made him so excited. He was in the parlour all the time I was playing. But we might as well have a drink!'

We did. I wanted it.

Bill turned in by-and-bye, and looked like a sleeping innocent in the moonlight. I sat up late, and smoked, and thought hard, and watched Bill, and turned in, and thought till near daylight, and then went to sleep, and had a night-mare about it. I dreamed I chased Stiffner forty miles to buy his pub, and that Bill turned out to be his nephew.

Bill divvied up all right, and gave me half-a-crown over, but I didn't travel with him long after that. He was a decent young fellow as far as chaps go, and a good mate as far as mates go; but he was too far ahead for a peaceful, easy-going chap like me. It would have worn me out in a year to keep up to him.

P.S.―The name of this yarn should have been: 'Bill and Stiffner (thirdly, Jim).'


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8 said "his mercies are over all his works." I will first speak of those which secured the rights of Hebrew servants. This code was headed thus:

1. Thou shalt not rule over him with rigor, but shalt fear thy God.

2. If thou buy a Hebrew servant, six years shall he serve, and in the seventh year he shall go out free for nothing. Ex. xxi, 2.

3. If he come in by himself, he shall go out by himself; if he were married, then his wife shall go out with him.

4. If his master have given him a wife and she have borne him sons and daughters, the wife and her children shall be his master's, and he shall go out by himself.

5. If the servant shall plainly say, I love my master, my wife, and my children; I will not go out free; then his master shall bring him unto the Judges, and he shall bring him to the door, or unto the door-post, and his master shall bore his ear through with an awl, and he shall serve him forever. Ex. xxi, 5—6.

6. If a man smite the eye of his servant, or the eye of his maid, that it perish, he shall let him go free for his eye's sake. And if he smite out his man servant's tooth or his maid servant's tooth, he shall let him go free for his tooth's sake. Ex. xxi, 26, 27.

7. On the Sabbath rest was secured to servants by the fourth commandment. Ex. xx, 10.

8. Servants were permitted to unite with their masters three times in every year in celebrating the Passover, the feast of Pentecost, and the feast of Tabernacles; every male throughout the land was to appear before the Lord at Jerusalem with a gift; here the bond and the free stood on common ground. Deut. xvi.

9. If a man smite his servant or his maid with a rod, and he die under his hand, he shall be surely punished. Notwithstanding, if he continue a day or two, he shall not be punished, for he is his money. Ex. xxi, 20, 21.

From these laws we learn that Hebrew men servants were bound to serve their masters only six years, unless their attachment to their employers, their wives and children, should induce them to wish to remain in servitude, in which case, in order to prevent the possibility of deception on the part of the master, the servant was first taken before the magistrate, where he openly declared his intention of continuing in his master's service, (probably a public register was kept of such) he was then conducted to the door of the house, (in warm climates doors are thrown open,) and there his ear was publicly bored, and by submitting to this operation he testified his willingness to serve him forever, i. e. during his life, for Jewish Rabbins who must have understood Jewish slavery, (as it is called,) "affirm that servants were set free at the death of their masters and did not descend to their heirs:" or that he was to serve him until the year of Jubilee,


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8 when all servants were set at liberty. To protect servants from violence, it was ordained that if a master struck out the tooth or destroyed the eye of a servant, that servant immediately became free, for such an act of violence evidently showed he was unfit to possess the power of a master, and therefore that power was taken from him. All servants enjoyed the rest of the Sabbath and partook of the privileges and festivities of the three great Jewish Feasts; and if a servant died under the infliction of chastisement, his master was surely to be punished. As a tooth for a tooth and life for life was the Jewish law, of course he was punished with death. I know that great stress has been laid upon the following verse: "Notwithstanding, if he continue a day or two, he shall not be punished, for he is his money."

Slaveholders, and the apologists of slavery, have eagerly seized upon this little passage of scripture, and held it up as the masters' Magna Charta, by which they were licensed by God himself to commit the greatest outrages upon the defenceless victims of their oppression. But, my friends, was it designed to be so? If our Heavenly Father would protect by law the eye and the tooth of a Hebrew servant, can we for a moment believe that he would abandon that same servant to the brutal rage of a master who would destroy even life itself. Do we not rather see in this, the only law which protected masters, and was it not right that in case of the death of a servant, one or two days after chastisement was inflicted, to which other circumstances might have contributed, that the master should be protected when, in all probability, he never intended to produce so fatal a result? But the phrase "he is his money" has been adduced to show that Hebrew servants were regarded as mere things, "chattels personal;" if so, why were so many laws made to secure their rights as men, and to ensure their rising into equality and freedom? If they were mere things, why were they regarded as responsible beings, and one law made for them as well as for their masters? But I pass on now to the consideration of how the female Jewish servants were protected by law.

1. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto another nation he shall have no power, seeing he hath dealt deceitfully with her.

2. If he have betrothed her unto his son, he shall deal with her after the manner of daughters.

3. If he take him another wife, her food, her raiment, and her duty of marriage, shall he not diminish.

4. If he do not these three unto her, then shall she go out free without money.

On these laws I will give you Calmet's remarks; "A father could not sell his daughter as a slave, according to the Rabbins, until she was at the age of property, and unless he were reduced to the utmost indigence. Besides when a master bought an Israelitish girl, it was always with the presumption that he would lake her to wife. Hence Moses adds, 'if she please not her master, and he does not think fit


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Song: "If Love Were But a Little Thing"

 * Coates, Florence Earle (1907), "Song" in Harper's Bazar (September 1907) V. 41 No. 9 p. 854.
 * Coates, Florence Earle (1909), "Song" in Lyrics of Life (1909).
 * Coates, Florence Earle (1916), "Song" in Poems II.

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 do these things, and I must do them." But the man who knows says: "This that wants is not I, and it must wait awhile." Often when there is an opportunity to help some one, the body feels: "How much trouble it will be for me; let some one else do it." But the man replies to his body: "You shall not hinder me in doing good work."

The body is your animal—the horse upon which you ride. Therefore you must treat it well, and take good care of it; you must not

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Influence

 * Coates, Florence Earle (1907), "Influence" in Harper's Monthly Magazine (August 1907).
 * Coates, Florence Earle (1909), "Influence" in Lyrics of Life (1909).
 * Coates, Florence Earle (1916), "Influence" in Poems I.

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 it, you must feed it properly on pure food and drink only, and keep it strictly clean always, even from the minutest speck of dirt. For without a perfectly clean and healthy body you cannot do the arduous work of preparation, you cannot bear its ceaseless strain. But it must always be you who control that body, not it that controls you.

The astral body has its desires—dozens of them; it wants you to be angry, to say sharp words, to feel jealous, to be greedy for money, to

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 envy other people their possessions, to yield yourself to depression. All these things it wants, and many more, not because it wishes to harm you, but because it likes violent vibrations, and likes to change them constantly. But you want none of these things, and therefore you must discriminate between your wants and your body's.

Your mental body wishes to think itself proudly separate, to think much of itself and little of others. Even when you have turned it away from worldly things, it still tries to

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 calculate for self, to make you think of your own progress, instead of thinking of the Master's work and of helping others. When you meditate, it will try to make you think of the many different things which it wants instead of the one thing which you want. You are not this mind, but it is yours to use; so here again discrimination is necessary. You must watch unceasingly, or you will fail.

Between right and wrong, Occultism knows no compromise. At whatever apparent cost, that which

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 is right you must do, that which is wrong you must not do, no matter what the ignorant may think or say. You must study deeply the hidden laws of Nature, and when you know them arrange your life according to them, using always reason and common-sense.

You must discriminate between the important and the unimportant. Firm as a rock where right and wrong are concerned, yield always to others in things which do not matter. For you must be always gentle and kindly, reasonable and

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, leaving to others the same full liberty which you need for yourself.

Try to see what is worth doing: and remember that you must not judge by the size of the thing. A small thing which is directly useful in the Master's work is far better worth doing than a large thing which the world would call good. You must distinguish not only the useful from the useless, but the more useful from the less useful. To feed the poor is a good and noble and useful work; yet to feed their

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 ''When the Organic Law is completed the election of the Prince of Bulgaria shall be proceeded with immediately. As soon as the Prince shall have been installed, the new organization shall be put into force, and the Principality shall enter into the full enjoyment of its autonomy.'' VIII. The Treaties of Commerce and of Navigation as Foreigners, well as all the Conventions and arrangements concluded between Foreign Powers and the Porte, and now in force, are maintained in the Principality of Bulgaria, and no change shall be made in them with regard to any Power without its previous consent. No transit duties shall be levied in Bulgaria on goods passing through that Principality.

The subjects and citizens and commerce of all the Powers shall be treated in the Principality on a footing of strict equality. The immunities and privileges of foreigners, as well as the rights of Consular jurisdiction and protection as established by the Capitulations and usages, shall remain in full force so long as they shall not have been modified with the consent of the parties concerned.

IX. The amount of the annual tribute which the Principality of Bulgaria shall pay to the Suzerain Court—such amount being paid into whatever bank the Porte may hereafter designate—shall be fixed by an agreement between the Powers Signatory of the present Treaty at the close of the first year of the working of the new organization. This tribute shall be calculated on the mean revenue of the territory of the Principality. As Bulgaria is to bear a portion of the public debt of the Empire, when the Powers fix the tribute they shall take into consideration what portion of that debt can, on the basis of a fair proportion, be assigned to the Principality.


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 souls is nobler and more useful than to feed their bodies. Any rich man can feed the body, but only those who know can feed the soul. If you know, it is your duty to help others to know.

However wise you may be already, on this Path you have much to learn; so much that here also there must be discrimination, and you must think carefully what is worth learning. All knowledge is useful, and one day you will have all knowledge; but while you have only part, take care that it is the

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 most useful part. God is Wisdom as well as Love; and the more wisdom you have the more you can manifest of Him. Study then, but study first that which will most help you to help others. Work patiently at your studies, not that men may think you wise, not even that you may have the happiness of being wise, but because only the wise man can be wisely helpful. However much you wish to help, if you are ignorant you may do more harm than good. You must distinguish between

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 truth and falsehood; you must learn to be true all through, in thought and word and deed.

In thought first; and that is not easy, for there are in the world many untrue thoughts, many foolish superstitions, and no one who is enslaved by them can make progress. Therefore you must not hold a thought just because many other people hold it, nor because it has been believed for centuries, nor because it is written in some book which men think sacred; you must think of the matter for yourself, and

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 judge for yourself whether it is reasonable. Remember that though a thousand men agree upon a subject, if they know nothing about that subject their opinion is of no value. He who would walk upon the Path must learn to think for himself, for superstition is one of the greatest evils in the world, one of the fetters from which you must utterly free yourself.

Your thought about others must be true; you must not think of them what you do not know. Do not suppose that they are always thinking

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 X. Bulgaria takes the place of the Imperial Ottoman Government in its undertakings and obligations towards the Rustchuk-Varna Railway Company, dating from the exchange of the ratifications of the present Treaty. The settlement of the previous accounts is reserved for an understanding between the Sublime Porte, the Government of the Principality, and the administration of this Company The Principality of Bulgaria likewise, so far as it is concerned, takes the place of the Sublime Porte in the engagements which the latter has contracted, as well towards Austria-Hungary as towards the Company, for working the railways of European Turkey in respect to the completion and connection, as well as the working of the railways situated in its territory.

The Conventions necessary for the settlement of these questions shall be concluded between Austria-Hungary, the Porte, Servia, and the Principality of Bulgaria immediately after the conclusion of peace.


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 of you. If a man does something which you think will harm you, or says something which you think applies to you, do not think at once: "He meant to injure me." Most probably he never thought of you at all, for each soul has its own troubles and its thoughts turn chiefly around itself. If a man speak angrily to you, do not think: "He hates me, he wishes to wound me." Probably some one or something else has made him angry, and because he happens to meet you he turns his anger upon you. He is

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 acting foolishly, for all anger is foolish, but you must not therefore think untruly of him.

When you become a pupil of the Master, you may always try the truth of your thought by laying it beside His. For the pupil is one with his Master, and he needs only to put back his thought into the Master's thought to see at once whether it agrees. If it does not, it is wrong, and he changes it instantly, for the Master's thought is perfect, because He knows all. Those who are not yet accepted by Him

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 cannot do quite this; but they may greatly help themselves by stopping often to think: "What would the Master think about this? What would the Master say or do under these circumstances?" For you must never do or say or think what you cannot imagine the Master as doing or saying or thinking.

You must be true in speech too—accurate and without exaggeration. Never attribute motives to another; only his Master knows his thoughts, and he may be acting from reasons which have never entered your

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 mind. If you hear a story against any one, do not repeat it; it may not be true, and even if it is, it is kinder to say nothing. Think well before speaking, lest you should fall into inaccuracy.

Be true in action; never pretend to be other than you are, for all pretence is a hindrance to the pure light of truth, which should shine through you as sunlight shines through clear glass.

You must discriminate between the selfish and the unselfish. For selfishness has many forms, and

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 when you think you have finally killed it in one of them, it arises in another as strongly as ever. But by degrees you will become so full of thought for the helping of others that there will be no room, no time, for any thought about yourself.

You must discriminate in yet another way. Learn to distinguish the God in everyone and everything, no matter how evil he or it may appear on the surface. You can help your brother through that which you have in common with him, and that is the Divine Life; learn how

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 to arouse that in him, learn how to appeal to that in him; so shall you save your brother from wrong.

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HERE are many for whom the Qualification of Desirelessness is a difficult one, for they feel that they are their desires—that if their distinctive desires, their likings and dislikings, are taken away from them, there will be no self left. But these are only they who have not seen the Master; in the light of His holy Presence all desire dies, but the desire to be like Him. Yet before

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 you have the happiness of meeting Him face to face, you may attain desirelessness if you will. Discrimination has already shown you that the things which most men desire, such as wealth and power, are not worth having; when this is really felt, not merely said, all desire for them ceases.

Thus far all is simple; it needs only that you should understand. But there are some who forsake the pursuit of earthly aims only in order to gain heaven, or to attain personal liberation from rebirth;

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 into this error you must not fall. If you have forgotten self altogether, you cannot be thinking when that self should be set free, or what kind of heaven it shall have. Remember that all selfish desire binds, however high may be its object, and until you have got rid of it you are not wholly free to devote yourself to the work of the Master.

When all desires for self are gone, there may still be a desire to see the result of your work. If you help anybody, you want to see how much you have helped him; perhaps even you want him to see it too, and to be

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 grateful. But this is still desire, and also want of trust. When you pour out your strength to help, there must be a result, whether you can see it or not; if you know the Law you know this must be so. So you must do right for the sake of the right, not in the hope of reward; you must work for the sake of the work, not in the hope of seeing the result; you must give yourself to the service of the world because you love it, and cannot help giving yourself to it.

Have no desire for psychic

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 powers; they will come when the Master knows that it is best for you to have them. To force them too soon often brings in its train much trouble; often their possessor is misled by deceitful nature-spirits, or becomes conceited and thinks he cannot make a mistake; and in any case the time and strength that it takes to gain them might be spent in work for others. They will come in the course of development—they must come; and if the Master sees that it would be useful for you to have them sooner, He will tell you

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 how to unfold them safely. Until then, you are better without them.

You must guard, too, against certain small desires which are common in daily life. Never wish to shine, or to appear clever; have no desire to speak. It is well to speak little; better still to say nothing, unless you are quite sure that what you wish to say is true, kind and helpful. Before speaking think carefully whether what you are going to say has those three qualities; if it has not, do not say it. It is well to get used even now to

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 thinking carefully before speaking; for when you reach Initiation you must watch every word, lest you should tell what must not be told. Much common talk is unnecessary and foolish; when it is gossip, it is wicked. So be accustomed to listen rather than to talk; do not offer opinions unless directly asked for them. One statement of the Qualifications gives them thus; to know, to dare, to will, and to be silent; and the last of the four is the hardest of them all.

Another common desire which

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 you must sternly repress is the wish to meddle in other men's business. What another man does or says or believes is no affair of yours, and you must learn to let him absolutely alone. He has full right to free thought and speech and action, so long as he does not interfere with any one else. You yourself claim the freedom to do what you think proper; you must allow the same freedom to him, and when he exercises it you have no right to talk about him.

If you think he is doing wrong,

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 and you can contrive an opportunity of privately and very politely telling him why you think so, it is possible that you may convince him; but there are many cases in which even that would be an improper interference. On no account must you go and gossip to some third person about the matter, for that is an extremely wicked action.

If you see a case of cruelty to a child or an animal, it is your duty to interfere. If you see any one breaking the law of the country, you should inform the authorities. If

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 you are placed in charge of another person in order to teach him, it may become your duty gently to tell him of his faults. Except in such cases, mind your own business, and learn the virtue of silence.

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HE Six points of Conduct which are specially required are given by the Master as:

1. Self-control as to the Mind. 2. Self-control in Action. 3. Tolerance. 4. Cheerfulness. 5. One-pointedness. 6. Confidence.

[I know some of these are often translated differently, as are the names of the Qualifications; but in

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20 the wonderfully bent and folded strata in the limestone cliffs behind the town. Then I entered the Combe de Malval, and heard the Romanche eating its way through that wonderful gorge, and passed on to Le Dauphin, where the first glacier came into view, tailing over the mountain side on the right. From this place until the summit of the Col de LantaretLautaret [sic] was passed, every gap in the mountains showed a glittering glacier or a soaring peak; the finest view was at La Grave, where the Meije rises by a series of tremendous precipices 8000 feet above the road. The finest distant view of the pass is seen after crossing the Col, near Monêtier. A mountain, commonly supposed to be Monte Viso, appears at the end of the vista, shooting into the sky; in the middle distance, but still ten miles off, is Briançon with its interminable forts, and in the foreground, leading down to the Guisane, and rising high up the neighbouring slopes, are fertile fields, studded with villages and church spires. The next day I walked over from Briançon to La Bessée, to my worthy friend Jean Reynaud, the surveyor of roads of his district.

All the peaks of Mont Pelvoux are well seen from La Bessée, the highest point, as well as that upon which the engineers erected their cairn. Neither Reynaud nor any one else knew this. The natives knew only that the engineers had ascended one peak, and had seen from that a still higher point, which they called the Pointe des Arcines or des Ecrins. They could not say whether this latter could be seen from La Bessée, nor could they tell the peak upon which the cairn had been erected. We were under the impression that the highest point was concealed by the peaks we saw, and would be gained by passing over them. They knew nothing of the ascent of Monsieur Puiseux, and they confidently asserted that the highest point of Mont Pelvoux had not been attained by any one; it was this point we wished to reach.


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22 young limb, I thought of my own; but Reynaud, who knew everything about everybody in the village, said there was not a better one, so off we went with it, leaving the official staggering in the road and muttering, "France! 'tis the first nation in the world!" The 3d of August came, but Macdonald did not appear, so we started for the Val Louise; our party consisting of Reynaud, myself, and a porter, Jean Casimir Giraud, nicknamed "little nails," the shoemaker of the place. An hour and a half's smart walking took us to La Ville de Val Louise, our hearts gladdened by the glorious peaks of Pelvoux shining out without a cloud around them. I renewed acquaintance with the mayor of "La Ville." His aspect was original, and his manners were gracious, but the odour which proceeded from him was dreadful. The same may be said of most of the inhabitants of these valleys.

Reynaud kindly undertook to look after the commissariat, and I found to my annoyance, when we were about to leave, that I had given tacit consent to a small wine-cask being carried with us, which was a great nuisance from the commencement. It was excessively awkward to handle; one man tried to carry it, and then another, and at last it was slung from one of our batons, and was carried by two, which gave our party the appearance of a mechanical diagram to illustrate the uses of levers.


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24 sometimes completely conceal them. But the whole height of the peak, which in these valleys goes under the name of the "Grand Pelvoux," is seen at one glance from its summit to its base, six or seven thousand feet of nearly perpendicular cliffs.

The châlets of Alefred are a cluster of miserable wooden huts at the foot of the Grand Pelvoux, and are close to the junction of the streams which descend from the glacier de Sapenière (or du Selé) on the left, and the glaciers Blanc and Noir on the right. We rested a minute to purchase some butter and milk, and Sémiond picked up a disreputable looking lad to assist in carrying, pushing, and otherwise moving the wine-cask.

Our route now turned sharply to the left, and all were glad that the day was drawing to a close, so that we had the shadows from the mountains. A more frightful and desolate valley it is scarcely possible to imagine; it contains miles of boulders, débris, stones, sand, and mud; few trees, and they placed so high as to be almost out of sight; not a soul inhabits it; no birds are in the air, no fish in its waters; the mountain is too steep for the chamois, its slopes too inhospitable for the marmot, the whole too repulsive for the eagle. Not a living thing did we see in this sterile and savage valley


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26 sufficient for two years. But intolerance is ever painstaking; their retreat was discovered. Cattanée had a captain who combined the resources of a Herod to the cruelty of a Pelissier, and, lowering his men by ropes, fired piles of brushwood at the entrance to the cavern, suffocated the majority, and slew the remainder. The Vaudois were relentlessly exterminated, without distinction of age or sex. More than three thousand persons, it is said, perished in this frightful massacre; the growth of three hundred and fifty years was destroyed at one blow, and the valley was completely depopulated. Louis XII. caused it to be re-peopled, and after another three centuries and a half, behold the result—a race of monkeys.

We rested a little at a small spring, and then hastened onwards till we nearly arrived at the foot of the Sapenière glacier, when Sémiond said we must turn to the right, up the slopes. This we did, and clambered for half-an-hour through scattered pines and fallen boulders. Then evening began to close in rapidly, and it was time to look for a resting-place. There was no difficulty in getting one, for all around it was a chaotic assemblage of rocks. We selected the under side of one, which was more than fifty feet long by twenty high, cleared it of rubbish, and then collected wood for a fire.

That camp-fire is a pleasant reminiscence. The wine-cask had got through all its troubles; it was tapped, and the Frenchmen seemed to derive some consolation from its execrable contents. Reynaud chanted scraps of French songs, and each contributed his


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28 are the great peculiarity of the Pelvoux. They were very steep in many places, but on the whole afforded good hold, and no climbing should be called difficult which does that. Gullies abounded among them, sometimes of great length and depth. They were frequently rotten, and would have been difficult for a single man to pass. The uppermost men were continually abused for dislodging rocks and for harpooning those below with their batons. However, without these incidents the climbing would have been dull—they helped to break the monotony.

We went up chimneys and gullies by the hour together, and always seemed to be coming to something, although we never got to it. The outline sketch will help to explain the situation. We stood at the foot of a great buttress—perhaps about 200 feet high—and looked up. It did not go to a point as in the diagram, because we could not see the top; although we felt convinced that behind the fringe of pinnacles we did see there was a top, and that it was the edge of the plateau we so much desired to attain. Up we mounted, and reached the pinnacles; but, lo! another set was seen,—and another,—and yet more—till at last we reached the top, and found it was only a buttress, and that we had to descend 40 or 50 feet before we could commence to mount again. When this operation had been performed a few dozen times it began to be wearisome, especially as we were in the dark as to our whereabouts. Sémiond, however, encouraged us, and said he knew we were on the right route,—so away we went once more.

It was now nearly mid-day, and we seemed no nearer the summit of the Pelvoux than when we started. At last we all joined


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30 had already determined on the plan of operation, which was to get him to join us, return, and be independent of all guides, simply taking the best man we could get as a porter. I set my heart on Giraud,—a good fellow, with no pretence, although in every respect up to the work. But we were disappointed; he was obliged to go to Briançon.

The walk soon became exciting. The natives inquired the result of our expedition, and common civility obliged us to stop. But I was afraid of losing my man, for it was said he would wait only till ten o'clock, and that time was near at hand. At last I dashed over the bridge,—time from Alefred an hour and a quarter; but a cantonnier stopped me, saying that the Englishman had just started for La Bessée. I rushed after him, turned angle after angle of the road, but could not see him; at last, as I came round a corner, he was also just turning another, going very fast. I shouted, and luckily he heard me. We returned, re-provisioned ourselves at La Ville, and the same evening saw us passing our first rock, en route for another. I have said we determined to take no guide; but, on passing La Pisse, old Sémiond turned out and offered his services. He went well, in spite of his years and disregard of truth. "Why not take him?" said my friend. So we offered him a fifth of his previous pay, and in a few seconds he closed with the offer; but this time came in an inferior position,—we were to lead, he to follow. Our second follower was a youth of twenty-seven years, who was not all that could be desired. He drank Reynaud's wine, smoked our cigars, and quietly secreted the provisions when we were nearly starving. Discovery of his proceedings did not at all disconcert him, and he finished up by getting several items added to our bill at La Ville, which, not a little to his disgust, we disallowed.

This night we fixed our camp high above the tree line, and indulged ourselves in the healthy employment of carrying our fuel up to it. The present rock was not so comfortable as the first, and, before we could settle down, we were obliged to turn out a large mass which was in the way. It was very obstinate, but moved at


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AT THE FEET OF THE MASTER all cases I am using the names which the Master Himself employed when explaining them to me.]

1. Self-control as to the Mind.—The Qualification of Desirelessness shows that the astral body must be controlled; this shows the same thing as to the mental body. It means control of temper, so that you may feel no anger or impatience; of the mind itself, so that the thought may always be calm and unruffled; and (through the mind) of the nerves, so that they may be as little irritable as possible. This last is 39

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 difficult, because when you try to prepare yourself for the Path, you cannot help making your body more sensitive, so that its nerves are easily disturbed by a sound or a shock, and feel any pressure acutely; but you must do your best.

The calm mind means also courage, so that you may face without fear the trials and difficulties of the Path; it means also steadiness, so that you may make light of the troubles which come into every one's life, and avoid the incessant worry over little things in which

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 many people spend most of their time. The Master teaches that it does not matter in the least what happens to a man from the outside; sorrows, troubles, sicknesses, losses—all these must be as nothing to him, and must not be allowed to affect the calmness of his mind. They are the result of past actions, and when they come you must bear them cheerfully, remembering that all evil is transitory, and that your duty is to remain always joyous and serene. They belong to your previous lives, not to this; you cannot

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 alter them, so it is useless to trouble about them. Think rather of what you are doing now, which will make the events of your next life, for that you can alter.

Never allow yourself to feel sad or depressed. Depression is wrong, because it infects others and makes their lives harder, which you have no right to do. Therefore if ever it comes to you, throw it off at once.

In yet another way you must control your thought; you must not let it wander. Whatever you are doing, fix your thought upon it, that

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 it may be perfectly done; do not let your mind be idle, but keep good thoughts always in the background of it, ready to come forward the moment it is free.

Use your thought-power every day for good purposes; be a force in the direction of evolution. Think each day of some one whom you know to be in sorrow, or suffering, or in need of help, and pour out loving thought upon him.

Hold back your mind from pride, for pride comes only from ignorance. The man who does not know

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 thinks that he is great, that he has done this or that great thing; the wise man knows that only God is great, that all good work is done by God alone. 2. Self-control in Action.—If your thought is what it should be, you will have little trouble with your action. Yet remember that, to be useful to mankind, thought must result in action. There must be no laziness, but constant activity in good work. But it must be your own duty that you do—not another man's, unless with his permission

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 and by way of helping him. Leave every man to do his own work in his own way; be always ready to offer help where it is needed, but never interfere. For many people the most difficult thing in the world to learn is to mind their own business; but that is exactly what you must do.

Because you try to take up higher work, you must not forget your ordinary duties, for until they are done you are not free for other service. You should undertake no new worldly duties; but those which you

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 have already taken upon you, you must perfectly fulfil—all clear and reasonable duties which you yourself recognise, that is, not imaginary duties which others try to impose upon you. If you are to be His, you must do ordinary work better than others, not worse; because you must do that also for His sake.

3. Tolerance.—You must feel perfect tolerance for all, and a hearty interest in the beliefs of those of another religion, just as much as in your own. For their religion is a path to the highest, just as yours is,

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 And to help all, you must understand all.

But in order to gain this perfect tolerance, you must yourself first be free from bigotry and superstition. You must learn that no ceremonies are necessary; else you will think yourself somehow better than those who do not perform them. Yet you must not condemn others who still cling to ceremonies. Let them do as they will; only they must not interfere with you who know the truth—they must not try to force upon you that which you have outgrown.

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 Make allowance for everything; be kindly towards everything.

Now that your eyes are opened, some of your old beliefs, your old ceremonies, may seem to you absurd; perhaps, indeed, they really are so. Yet though you can no longer take part in them, respect them for the sake of those good souls to whom they are still important. They have their place, they have their use; they are like those double lines which guided you as a child to write straight and evenly, until you learnt to write far better

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 and more freely without them. There was a time when you needed them; but now that time is past.

A great Teacher once wrote: "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things." Yet he who has forgotten his childhood and lost sympathy with the children is not the man who can teach them or help them. So look kindly, gently, tolerantly upon all; but upon all alike, Buddhist or

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 Hindu, Jain or Jew, Christian or Muhammadan.

4. Cheerfulness.—You must bear your karma cheerfully, whatever it may be, taking it as an honour that suffering comes to you, because it shows that the Lords of Karma think you worth helping. However hard it is, be thankful that it is no worse. Remember that you are of but little use to the Master until your evil karma is worked out, and you are free. By offering yourself to Him, you have asked that your karma may be hurried, and so now

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 in one or two lives you work through what otherwise might have been spread over a hundred. But in order to make the best out of it, you must bear it cheerfully, gladly.

Yet another point. You must give up all feeling of possession. Karma may take from you the things which you like best—even the people whom you love most. Even then you must be cheerful—ready to part with anything and everything. Often the Master needs to pour out His strength upon others through His servant; He cannot do that if

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 the servant yields to depression. So cheerfulness must be the rule.

5. One-Pointedness.—The one thing that you must set before you is to do the Master's work. Whatever else may come in your way to do, that at least you must never forget. Yet nothing else can come in your way, for all helpful, unselfish work is the Master's work, and you must do it for His sake. And you must give all your attention to each piece as you do it, so that it may be your very best. The same Teacher also wrote: "Whatsoever ye do, do

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 it heartily, as to the Lord, and not unto men." Think how you would do a piece of work if you knew that the Master was coming at once to look at it; just in that way you must do all your work. Those who know most will most know all that that verse means. And there is another like it, much older: "Whatsoever thy hand findeth to do, do it with thy might."

One-pointedness means, too, that nothing shall ever turn you, even for a moment, from the Path upon which you have entered. No temptations,

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 no worldly pleasures, no worldly affections even, must ever draw you aside. For you yourself must become one with the Path; it must be so much part of your nature that you follow it without needing to think of it, and cannot turn aside. You, the Monad, have decided it; to break away from it would be to break away from yourself.

6. Confidence.—You must trust your Master; you must trust yourself. If you have seen the Master, you will trust Him to the uttermost, through many lives and deaths. If

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 you have not yet seen Him, you must still try to realise Him and trust Him, because if you do not, even He cannot help you. Unless there is perfect trust, there cannot be the perfect flow of love and power.

You must trust yourself. You say you know yourself too well? If you feel so, you do not know yourself; you know only the weak outer husk, which has fallen often into the mire. But you—the real you—you are a spark of God's own fire, and God, who is Almighty, is in you, and because of that there is nothing that

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 you cannot do if you will. Say to yourself: "What man has done, man can do. I am a man, yet also God in man; I can do this thing, and I will." For your will must be like tempered steel, if you would tread the Path.

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 Convention between Russia and Turkey, signed at London, March 13, 1871. Communicated to the Conference, on the Exchange of the Ratifications, May 15, 1871.

Majesty the Emperor of all the Russias and His Imperial Majesty the Sultan, being mutually animated with the desire to consolidate the relations of peace and good understanding happily existing between their Empires, have resolved to conclude for this purpose a Convention, and have named to that effect as their Plenipotentiaries, that is to say:

His Majesty the Emperor of all the Russias, the Sieur Philip Baron de Brunnow, &c.;

And His Imperial Majesty the Sultan, Constantine Musurus Pasha, &c.;

Who, after having exchanged their full powers, found in good and due form, have agreed upon the following Articles:—

I. The Special Convention concluded at Paris between His Majesty the Emperor of all the Russias and His Imperial Majesty the Sultan, on the $$\mathrm \tfrac{eighteenth}{thirtieth}$$ of March, in the year one thousand eight hundred and fifty-six, relative to the number and force of the vessels of war of the two High Contracting Parties in the Black Sea, is and remains abrogated.

II. The present Convention shall he ratified, and the ratifications shall be exchanged at London in the space of six weeks, or sooner if possible.

In witness whereof the respective Plenipotentiaries have signed the same, and have affixed thereto the seal of their arms.

Done at London, the $$\mathrm \tfrac{first}{thirteenth}$$ day of the month of March, in the year one thousand eight hundred and seventy-one.

BRUNNOW. MUSURUS.


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 these do with the hours of the daily sacrifices—but also dictated the inclusion of references to these sacrifices within the Synagogue ritual, So, too, the Eastern posture in prayer, the face turned towards the Temple (Daniel vi. 10), derives from the same cause. The synagogue indeed became, in the language of Ezekiel (xi. 16) as applied by the Rabbis, a "smaller sanctuary," just as the Temple, in the words of Isaiah (Ivi. 7), was to become "a house of prayer for all peoples."

It must suffice to say, therefore, that the Synagogue service grew up alongside of the Temple service, until the age of Titus, when the Synagogue took the place of the Temple. The reading of the Law, as introduced by Ezra, became a regular feature of the service. Private prayers by famous men were adopted for public use. Benedictions for various occasions were introduced. The Psalms, passages from the Scriptures and the Rabbinic books, were given their due place in the ritual. The Prayer Book is thus the result of development through many ages. In the version with which we are dealing we have passages, such as the Amidah (P.B. pages 44 seq.), as old at least as the second century B.C.E., and others, such as Lecha dodi (P.B. pages 111, 112), as late as the sixteenth century C.E. This historical development of the Prayer Book has been the cause of some of its most conspicuous merits. Here and there perhaps its horizon is somewhat contracted, but, as the expression of the Jewish spirit throughout the ages, it reflects every mood of the human soul, it breathes a spirit of invincible faith, an earnest desire to be in harmony with God and to understand and do his will, and it offers in praise and gratitude to the Most High the homage of genuine heart-service. Taken as a whole, it is a not unworthy sequel to the Psalter from which it has drawn so much of its inspiration.

These notes follow the "Authorised Daily Prayer Book" page by page. The abbreviation "P.B." (= Prayer


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 sorties au tirage depuis I'origine de ces emprunts, qui se trouveront atteints par ces prescriptions, sera appliquee à ramortissement de la Dette Unifiee.

Attributions de la Caisse de la Dette Pullique. XXX. La Caisse de la Dette Publique, institueé par Decret du Q, mai, 1876, recevra les fonds destinés au service des intérêts et de l'amortissement de la Dette Privilegiee et de la Dette Unifiee, et fera I'emploi de ces fonds conformement aux dispositions de la presente loi.

XXXI. Les comp superieurs des provinces et Administrations dont les revenus sont affectes au service de la revenue to be paid to Dette Privilégiée et de la Dette Unifiée verseront ces revenus directement à la Caisse de la Dette et ne seront libérés que par les quittances de la Commission de la Dette.

XXXII. Les comptables superieurs des quatre provinces affectées fourniront à la Commission de la Dette Publique par l'entremise du Ministere des Finances des relevés mensuels, par nature de droits, faisant connaitre :

Les droits constates de l'année courante et les arrierés dus sur les annees anterieures ;

Les recouvrements et les dégrèvements ;

Les sommes retenues pour frais de perception et d'administration ;

Les versements effectues à la Caisse de la Dette ;

Les restes en Caisse au dernier jour du mois ;

Des releves semblables seront en outre fournis aux dates du 25 avril et du 25 octobre.

XXXIII. L' Ad ministration des Douanes et celle des chemins de fer, des télegraphes, et du port d'Alexandrie fournira également a la Commission de la Dette des releves mensuels indiquant :

Les droits constates de I'annee, y compris les arrieres dus au 1er Janvier sur les annees anterieures ;

Les sommes recouvr^es et degrevees ;

Les sommes dues par les Administrations du Gouvernement;

Les depenses d' Administration payees ;


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 Book) is used when, in the notes, reference is made to the pages of the "Authorised Daily Prayer Book."

In the transliteration of Hebrew words, it seemed best not to adopt too rigidly the newer systems, as these would probably bewilder the readers for whom these pages are chiefly designed. One or two of the modern signs have, however, been adopted. Thus, ח is represented by ḥ, ט by ṭ and צ by ṣ, the dot under the letter will help to distinguish these letters from h=ה, t=תּ and s=ס (also שׂ) respectively. The letter כּ is represented by c (sounded hard) and כ by ch; תּ by t and ת by th, ק by k, פּ by p and פ by ph. The rest of the transliterations need no explanation, but א and ע are not indicated at all. The vowels are given in the "Sephardic" manner, and are to be pronounced as in continental languages such as modern German.

The date at the foot of the Hebrew title-page is expressed by means of a chronogram. An appropriate phrase is chosen, and the date is the numerical sum of the letters forming the phrase. The abbreviation לפ״ק would read in full לִפְרָט קָטֹן, i.e. according to the minor sum, the thousands being omitted and only the hundreds expressed. Thus the ninth edition of the P.B. is dated תורה וזמרה לפ״ק. The letters forming these Hebrew words (thanksgiving and song) amount to 673; the full date being 5673 according to the Jewish era known as Anno Mundi ("the year of the world"). This corresponds to 1912-1913 of the common era.

On every day throughout the year there are three services: evening, morning, and afternoon. On days—Sabbaths, New Moons, and Festivals—on which in Temple times there was an Additional Sacrifice (Musaph),


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  XI. The Ottoman army shall no longer remain in Bulgaria; old fortresses shall be razed at the expense of the Principality within one year, or sooner if possible; the local Government shall immediately take steps for their demolition, and shall not construct fresh ones. The Sublime Porte shall have the right of disposing as it likes of the war-material and other effects belonging to the Ottoman Government which may have remained in the fortresses of the Danube already evacuated in virtue of the Armistice of the 31st January, as well as of those in the strongholds of Shumla and Varna. XII. Mussulman proprietors or others who may take up their abode outside the Principality may continue to hold there their real property, by farming it out, or having it administered by third parties

A Turco-Bulgarian Commission shall be appointed to settle, within a period of two years, all questions relative to the mode of alienation, working, or use on the account of the Sublime Porte, of property belonging to the State and religious foundations (vakoufs), as well as of the questions regarding the interests of private persons engaged therein.

Persons belonging to the Principality of Bulgaria, who shall travel or dwell in the other parts of the Ottoman Empire, shall be subject to the Ottoman authorities and laws.


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 Henceforth, also, whenever, for the prosperity of the country, the necessity shall arise of contracting foreign loans, I renew and confirm to thee the authorization to borrow the necessary sums in the name of the Egyptian Government, and without requesting authority to do so.

The 22nd Redjeb, 1289 (September 25, 1872).

Firman addressed by the Sultan to the Khedive of Egypt, relative to the Order of Succession; Regency; Internal and Financial Administration; the conclusion of Non-Political Treaties; the contracting of Loans; the Levy of Troops; Coinage; the right to build vessels of war, excerpt Iron-clads; naval and military Flags; and the Payment of Tribute. 8th June, 1873. Firman, after the usual formula, continues as follows :—

Be it known that we have taken thy request into consideration, and that we have decided to unite in one single Firman all the Firmans and Khats Houmayoun which, since the Firman which granted the Egyptian succession to thy grandfather, Mehemet Ali, have been granted to the Khedives of Egypt, either in order to modify the manner of succession, or to accord to Egypt fresh immunities and privileges in harmony with the customs of the inhabitants, and with the character and nature of the country. It is our will that the present Firman, with all the modifications and necessary explanations included in it, and with the principles and regulations which it establishes, shall henceforth be executed and respected, and shall also in future replace the other Imperial Firmans, and that in the following manner:—

The order of succession to the Government of Egypt granted by our Imperial Firman dated the 2nd Rehib-ul-ewel, 1257, has been so modified that the Khedivate of


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 Egypt passes to thy eldest son, and after him to his eldest son, and in like manner as regards others, that is to say, that the succession is to proceed by primogeniture in the interests of the good administration of Egypt and of the welfare of its inhabitants. Again, as I have noted the care which thou bestowest on Egypt and the efforts thou art making for its prosperity, the greatness and importance of which are obvious to me, as well as the fidelity and devotion which thou hast always evinced to me, I have given thee my entire good grace and confidence, and, in order to give thee a striking proof of this, I have resolved to establish as law that the succession to the Khedivate of Egypt and its dependencies, with the Kaïmakamats of Souakin and Massowa, and their dependencies, shall pass, as aforesaid, to thy son, and after him, in conformity with the law of primogeniture, to the eldest sons of future Khedives. In the event of a Khedive leaving no male children, the Khedivate shall pass to his younger brother, and, in case he should not be surviving, to the eldest son of such younger brother. This rule is established definitely, and does not apply to the male children of the female line.

In order completely to insure the security of this order of succession, the Regency which shall govern Egypt in the event of a minority is regulated as follows: If, at the death of the Khedive, his eldest son is a minor, that is to say, if he is under 18 years of age, as by right of succession he will be actually Khedive in spite of his minority, his Firman will be immediately sent to him. If the deceased Khedive has, in his lifetime, appointed a Regency in a document which must be countersigned by two high functionaries, whose names shall appear as witnesses in the document, the Regent and the members of the Regency who have been thus named shall immediately take in hand the administration of affairs, and shall inform my Sublime Porte thereof, and my Imperial Government will confirm the Regent and the members of the Regency in their office. If the Khedive has not provided for a Regency during his life, one will be formed of the persons who may at the time be at the head of the departments of the Interior, of War, of Finance, of Foreign Affairs, of the Council of Justice, of the Army, and of the General Inspection. They


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 shall proceed to the nomination of a Regent in the following manner. These different Chiefs of the Administration shall elect the Regent from among themselves; this election will be made either unanimously, or by the vote of the majority. In the case of two persons obtaining an equal number of votes, the one occupying the most important office, beginning with the Department of the Interior, shall be elected Regent, and the other members shall form the Council of Regency. They shall take in hand the administration of affairs, and inform my Sublime Porte, who will confirm them in their office. Whether the Regent and the Council of Regency have been instituted by the Khedive during his lifetime, or whether the Regency shall have been constituted by election, in neither case can any of the members be changed. If one of the members should happen to die, the surviving members shall choose and name another Egyptian functionary to replace him. If it is the Regent who happens to die, the Members of the Council shall choose his successor from among themselves, and shall appoint another Egyptian functionary to the place which the new Regent occupied in the Council. When the Khedive who is a minor has attained the age of 18, he shall be considered of age, and shall administer the affairs of the Government.

I attach the greatest importance to the prosperity of Egypt, to the well-being, tranquillity, and security of its population, and since these are matters which depend on the civil and financial administration of the country, as well as upon the development of the material and other interests of the country, which are under the control of the Egyptian Government, we mention as follows, with modifications and explanations, all the privileges which my Imperial Firman has accorded, whether formerly or for the first time, to the Egyptian Government, in order that they may be for ever possessed by succeeding Khedives:—

The civil and financial administration of the country, and all interests, material or otherwise, are in every respect under the control of the Egyptian Government, and are confided to it, and as the administration, the maintenance of order in any country, and the development of the riches and prosperity of the population spring from the harmony to be established between


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 The schemes of organization resulting from these labours shall be submitted for examination to the Sublime Porte, which, before promulgating the Acts for putting them into force, shall consult the European Commission instituted for Eastern Roumelia.

XXIV. In the event of the Sublime Porte and Greece being unable to agree upon the rectification of frontier suggested in the 13th Protocol of the Congress of Berlin , Germany, Austria-Hungary, France, Great Britain, Italy, and Russia reserve to themselves to offer their mediation to the two parties to facilitate negotiations.

XXV. The provinces of Bosnia and Herzegovina shall be occupied and administered by Austria-Hungary. The Government of Austria-Hungary, not desiring to undertake the administration of the Sandjak of Novi-Bazar, which extends between Servia and Montenegro in a south-easterly direction to the other side of Mitrovitza, the Ottoman Administration will continue to exercise its functions there. Nevertheless, in order to assure the maintenance of the new


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 the facts, the general relations, the condition and the nature of the country, as well as the disposition and the customs of the inhabitants, the Khedive of Egypt is authorized to make internal regulations and laws as often as it may be necessary.

He is also authorized to renew and to contract (without interfering with the political Treaties of my Sublime Porte) Conventions with the Agents of foreign powers for customs and trade, and for all relations which concern foreigners, and all the affairs of the country, internal or otherwise, with the object of developing commerce and industry, and to arrange the police for foreigners as well as their position, and all their relations with the Government and the population.

The Khedive has complete and entire control over the financial affairs of the country. He has full power to contract, without leave, in the name of the Egyptian Government, any foreign loan, whenever he may think it necessary.

The first and most essential duty of the Khedive being to guard and defend the country, he has full and entire authority to provide for all the means and establishments for defence and protection according to the exigencies of time and place, and to increase or diminish the number of my Imperial Egyptian troops as may be required, without any restriction being imposed upon him.

The Khedive will retain, as before, the privilege of conferring ranks in the military Order up to the rank of Colonel, and in the civil Order up to the rank of Raubci Sanick. The money coined in Egypt should be struck in my Imperial name; the flags of the land and sea forces will be the same as the flags of my other troops; and, as regards ships of war, iron-clads alone shall not be constructed without my permission.

By my Imperial order reproducing the above provisions, I cause this illustrious Firman, headed by my Imperial signature, to be transmitted to thee by my Imperial Divan. This Firman comprises and completes (with explanations and modifications) all the Firmans and Imperial Khats which have hitherto been granted to the Egyptian Government, whether instituting the order of succession and the form of the Regency in case of necessity, or for the civil, military, and


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 political state of affairs, as well as freedom and security of communications, Austria-Hungary reserves the right of keeping garrisons and having military and commercial roads in the whole of this part of the ancient Vilayet of Bosnia. To this end the Governments of Austria-Hungary and Turkey reserve to themselves to come to an understanding on the details.

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XXVI. The independence of Montenegro is recognized by the Sublime Porte and by all those of the High Contracting Parties who had not hitherto admitted it. XXVII. The High Contracting Parties are agreed on the following conditions:— In Montenegro the difference of religious creeds and confessions shall not be alleged against any person as a ground for exclusion or incapacity in matters relating to the enjoyment of civil and political rights, admission to public employments, functions, and honours, or the exercise of the various professions and industries in any locality whatsoever.

The freedom and outward exercise of all forms of worship shall be assured to all persons belonging to Montenegro, as well as to foreigners, and no hindrance shall be offered either to the hierarchical organization of the different communions, or to their relations with their spiritual chiefs.

XXVIII. The new frontiers of Montenegro are fixed as follows:—