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Sister Dolorosa had been missed from the convent. There had been inquiry growing ever more anxious, and search growing ever more hurried. They found her bucket overturned at the cistern, and near it the print of her feet in the moist earth. But she was gone. They sought her in every hidden closet, they climbed to the observatory and scanned the surrounding fields. Work was left unfinished, prayer unended, as the news spread through the vast building; and as time went by and nothing was heard of her, uneasiness became alarm, and alarm became a vague, immeasurable foreboding of ill. Each now remembered how strange of late had been Sister Dolorosa's life and actions, and no one had the heart to name her own particular fears to any other or to read them in any other's eyes. Time passed on and discipline in the convent was forgotten. They began to pour out into the long corridors, and in tumultuous groups passed this way and that, seeking the Mother Superior. But the Mother Superior had gone to the church with the same impulse that in all ages has brought the human heart to the altar of God when stricken by peril or disaster; and into the church they also gathered. Into the church likewise came the white flock of the novices, who had burst from their isolated quarter of the convent with a sudden contagion of fear. When, therefore, the Mother Superior rose from where she had been kneeling, turned, and in the dark church saw them assembled close around her, pallid, anxious, disordered, and looking with helpless


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258 dependence to her for that assurance for which she had herself in helpless dependence looked to God, so unnerved was she by the spectacle that strength failed her and she sank upon the steps of the altar, stretching out her arms once more in voiceless supplication towards the altar of the Infinite helpfulness.

But at that moment a little novice, whom Sister Dolorosa loved and whom she had taught the music of the harp, came running into the church, wringing her hands and crying. When she was half-way down the aisle, in a voice that rang through the building, she called out:

"Oh, Mother, she is coming! Something has happened to her! Her veil is gone!" and, turning again, she ran out of the church.

They were hurrying after her when a note of command, inarticulate but imperious, from the Mother Superior arrested every foot and drew every eye in that direction. Voice had failed her, but with a gesture full of dignity and reproach she waved them back, and supporting her great form between two of the nuns, she advanced slowly down the aisle of the church and passed out by the front entrance. But they forgot to obey her and followed; and when she descended the steps to the bottom and made a sign that she would wait there, on the steps behind they stood grouped and crowded back to the sacred doors.

Yes, she was coming—coming up the avenue of elms—coming slowly, as though her strength were almost gone. As she passed under the trees on one side of the avenue she touched their trunks one by one for support. She walked with her eyes on the ground and with the abstraction of one who has lost the purpose of walking.

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


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Rh When she was perhaps half-way up the avenue, as she paused by one of the trees and supported herself against it, she raised her eyes and saw them all waiting to receive her on the steps of the church. For a little while she stood and surveyed the scene; the Mother Superior standing in front, her sinking form supported between two Sisters, her hands clasping the crucifix to her bosom; behind her the others, step above step, back to the doors; some looking at her with frightened faces; others with their heads buried on each other's shoulders; and hiding somewhere in the throng, the little novice, only the sound of whose sobbing revealed her presence. Then she took her hand from the tree, walked on quite steadily until she was several yards away, and paused again.

She had torn off her veil and her head was bare and shining. She had torn the sacred symbol from her bosom, and through the black rent they could see the glistening whiteness of her naked breast. Comprehending them in one glance, as though she wished them all to listen, she looked into the face of the Mother Superior, and began to speak in a voice utterly for lorn, as of one who has passed the limits of suffering.

"Mother!—"

"Mother!—"

She passed one hand slowly across her forehead, to brush away some cloud from her brain, and for the third time she began to speak:

"Mother!—"

Then she paused, pressed both palms quickly to her temples, and turned her eyes in bewildered appeal towards the Mother Superior. But she did not fall. With a cry that might have come from the heart of the


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Rh XXVII


text: Dictionary of National Biography, 1885-1900/Ivory, Thomas (d.1786)


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Translation:Shulchan Aruch/Orach Chaim/9

Laws of Which Clothes Require Tzitzit and Which are Exempt

איזה בגדים חייבים בציצית ואיזה פטורים מציצית

Paragraph 1 — There is no Torah obligation for tzitzit except for clothes made of linen or ewe's wool; for clothing made from other materials there is only a Rabbinic obligation. Rem"a:  And there are those who say that [tzitzit from all materials] are required d'oraita and this is the halacha (Tosafot page 39, the Rosh and Sefer Mitzvot Gadol and Mordechai)

סעיף א — אין חייב בציצית מן התורה אלא בגד פשתים או של צמר רחלים אבל בגדי שאר מינים אין חייבים בציצית אלא מדרבנן. (ויש אומרים דכולהו חייבין מדאורייתא והכי הלכתא) (תוספות דף ל"ט והרא"ש וסמ"ג ומרדכי):

Paragraph 2 — Tzitzit of linen or of ewe's wool are acceptable to put on clothes made of all materials, except for linen tzitzit on woolen clothes or woolen tzitzit on linen clothes in these times when we do not have the techelet dye because they are kilayim. Rem"a: And there are those who say not to make tzitzit out of linen at all, even for non-wool clothing, and this is our practice (Sefer Mitzvot Katan Chapter 38).

סעיף ב — ציצית של פשתים או של צמר רחלים פוטרים בכל מיני בגדים חוץ משל פשתים לצמר או של צמר לפשתים בזמן הזה דליכא תכלת מפני שהם כלאים. הגה: ויש אומרים שלא לעשות ציצית של פשתים כלל אפילו בשאר מינים והכי נהוג (סמ"ק סימן ל"ח):

Paragraph 3 — Tzitzit made out of other materials [than linen and wool] are only acceptable for clothing of that same material, for instance, silk for silk clothing and cotton for clothing, but for clothes made out of a different material [than the tzitzit] they are not acceptable.

סעיף ג — ציצית של שאר מינים אין פוטרים אלא במינם כגון משי לבגד משי וצמר גפן לצמר גפן אבל שלא במינם אין פוטרין:

Paragraph 4 — If one puts on a tallit of other materials [than linen and wool] some tzitzit made of that same material and some tzitzit made of linen or wool it is satisfactory.

סעיף ד — אם הטיל בטלית של שאר מינים קצת ציציות ממינו וקצת מצמר או פשתים יש להסתפק בו:

Paragraph 5 — There are those who say that the tzitzit must be the same color as the tallit, and the meticulous have this practice. Rem"a: And Ashkenazim have the custom that the tzitzit be white even for colored clothing and this should not be changed.

סעיף ה — יש אומרים שצריך לעשות הציצית מצבע הטלית והמדקדקים נוהגים כן. הגה: והאשכנזים אין נוהגין לעשות הציצית רק לבנים אף בבגדים צבועים ואין לשנות (תרומת הדשן סימן מ"ו):

Paragraph 6 — There are those who say not to make a tallit out of linen even though this is not the halacha. A G-d fearing person will fulfill all opinions and make a tallit out of wool which has a Torah obligation for tzitzit without a doubt. Rem"a: And for someone who is only able to make a tallit out of linen, it is better that he make the tallit out of linen and the tzitzit out of linen than something that will negate/cancel out the mitzvot of tzitzit [???] (Responsa of the Rosh Klal Bet)

סעיף ו — יש אומרים שאין לעשות טלית של פשתן אף על פי שאין הלכה כן ירא שמים יצא את כולם ועושה טלית של צמר רחלים שהוא חייב בציצית מן התורה בלי פקפוק. הגה: ומיהו אם אי אפשר רק בטלית של פשתן מוטב שיעשה טלית של פשתן וציצית של פשתן משיתבטל ממצות ציצית (תשובת הרא"ש כלל ב'):

 * }

שולחן ערוך אורח חיים ט


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User talk:Derry~enwikisource

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title: User talk:Derry~enwikisource


text: Dictionary of National Biography, 1885-1900/Irving, Edward


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


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 Vol. 6

NASHVILLE, TENN.

JANUARY, 1898.

No.1.

THE above scenes will be familiar to those who were in the Camp Chase prison. The street at bottom of picture is Broadway, and the "four mile house," illustrated in December Veteran, is near the center of this area. The main prison is at uppcr left-hand corner and about halfway from Broadway to the Confederate Cemetery. The group of buildings, six in the row to the right of the main prison, is the Confederate Hospital, while the two-story building at lower tight-hand corner of picture is the Federal Hospital. Camp Chase was a regular camp of instruction, and the long rows of buildings at right of campus, comprising two squares, indicate the Federal soldiers' quarters. It is evident that in a few years the city will extend fully out to the cemetery.


text:
User talk:64.251.49.169

A from this account or IP address, which appeared to be a test edit, was removed or reverted. Please use the sandbox for this purpose. The community portal has information on contributing to this library. Beeswaxcandle (talk) 06:39, 1 May 2012 (UTC)

title: User talk:64.251.49.169


text: Index:Notes and Observations on Specimens of Torosaurus at the Yale Peabody Museum of Natural History.pdf


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Vol. V.

The publication, in the Philadelphia Weekly Times of July 7th, 1877, of an article by Major-General James H. Wilson, professing to give an account of the capture of the Confederate President in 1865, has not only revived a fictitious story circulated soon after that event occurred—perhaps still current among the vulgar, though long since refuted—but has surrounded it with a cluster of new embellishments, which bad heretofore been either "unwritten history" or unimagined fiction. To which of these classes they belong, the reader may be better able to determine after an examination of the evidence which it is one of the objects of this paper to lay before him.

The key-note to the temper, as well as the truthfulness of Gen. Wilson's narrative, may be found in its first paragraph, which I quote entire:


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 отдыхать (dur of отдохнуть) to take a rest. Она сейчас отдыхает в деревне. She's taking a rest in the country now. • to rest. Тут вам отдыхать не придётся. You'll have no time to rest here. □ Он отдыхает после обеда. He's having his afternoon nap.

отец (отца) father. Отец мой был убит на войне. My father was killed in the war. — Это мастерство тут передаётся от отца к сыну. This is a skill which is handed down from father to son. — Это здешний священник, отец Иван. This is the local priest, Father Ivan. — Это мой приёмный отец. This is my foster father. □ крёстный отец godfather. Я получил это в подарок от моего крёстного отца. I got this as a gift from my godfather.

отечественный domestic. Эти товары отечественного производства. These are domestic goods.

отечество fatherland.

откажу See отказать.

откажусь See отказаться.

отказ refusal. Я просил разрешения на поездку, но получил отказ. I asked permission for the trip, but got a refusal. □ Она ему ответила решительным отказом. She gave him an emphatic "No" for an answer. • Мы набились в машину до отказа. We crowded into the car until it seemed it would come out at the sides.

отказать (-кажу, -кажет; pct of отказывать) to refuse. К сожалению, я вам должен в этом отказать. Unfortunately I have to refuse you this. • to deny. Ему нельзя отказать в известной последовательности. You can't deny that he's being consistent, at least.

-ся to turn down. Я принуждён отказаться от вашего предложения. I'm forced to turn down your proposal. — Он только что отказался от очень хорошей работы. He just turned down a very good job. • to give up. Мне придётся отказаться от поездки. I'll have to give up my trip. □ "Водки хотите"? "Не откажусь". "Do you care for some vodka?" "I don't mind if I do."

отказывать (dur of отказать) to deny. Она отказывает себе в самом необходимом. She denies herself the bare necessities of life.

-ся to refuse. Он отказывается отвечать на вопросы. He refuses to answer questions. • to go back on. Я от своего слова не отказываюсь. I don't go back on my word. □ Мой ботинки уже отказываются служить. I just can't get any more wear out of my shoes. • Я совершенно отказываюсь понять, что ему надо. I completely fail to understand what he wants.

откладывать (dur of отложить) to delay. На вашем месте я не стал бы откладывать отъезда. If I were you, I wouldn't delay going. • to save money. Нет, мне не нужно откладывать на чёрный день. No, I don't have to save money for a rainy day.

отклонить (-клоню, -клонит; ppp -клонённый; pct of отклонять) to decline. Он отклонил моё предложение. He declined my offer. • to deny. Его просьба была отклонена. His request was denied.

-ся to get off. Наш пароход отклонился от курса. Our steamer got off its course. — Оратор отклонился от темы. The speaker got off the topic. □ Стрелка барометра отклонилась влево. The hand of the barometer pointed to the left.

отклонять (dur of отклонить) to decline, to deny.

-ся to decline.

откровенный frank. У нас с ним был откровенный разговор. I had a frank talk with him. □ говоря откровенно frankly speaking. Говоря откровенно, я вами недоволен. I'm not satisfied with you, frankly speaking. □ откровенно frankly. Скажите откровенно, вы очень голодны? Tell me frankly. Are you very hungry? • outspoken. Он откровенно высказал своё мнение. He was outspoken in expressing his opinion.

открывать (-ся; dur of открыть) to open. Не открывайте окна, мне холодно. Don't open the window; I feel cold. — У нас в городе открывают два новых вуза. They are opening two new colleges in our town. □ открывать свой карты to show one's hand. Я ещё не хочу открывать свои карты. I don't want to show my hand yet.

-ся to open. Магазин открывают в девять часов. The store opens at nine o'clock. □ С балкона открывается великолепный вид. There's a beautiful view from this balcony. • *А ларчик просто открывался! It was as simple as all that; it wasn't necessary to make a big problem out of it.

открытие discovery. Этот профессор недавно сделал большое открытие. This professor made a great discovery recently. — Я этим летом сделал большое открытие: в соседнем пруду водятся раки. I made a wonderful discovery this summer: there's crayfish in the pond next to ours. • opening. На открытии выставки было много народу. There was a big crowd at the opening of the exhibit.

открытка (See also почтовая карточка) postcard. Напишите ему хоть открытку. At least drop him a postcard.

открытый (/ppp of открыть/) open. Вы оставили дверь открытой. You left the door open. — Мы выехали в открытое море. We reached the open sea. — Этот вопрос ещё остаётся открытым. This question still remains open. • low-cut. Она была в открытом платье. She wore a low-cut evening gown. □ под открытым небом in the open. А не холодно было ночевать под открытым небом? Wasn't it cold spending the night out in the open? открыто openly. Она открыто выразила своё недовольство. She openly expressed her dissatisfaction. • frankly. Он им открыто сказал, что он о них думает. He told them frankly what he thought about them. □ Летом они играют на открытой сцене. During the summer they act on an open-air stage.

открыть (-крою, -кроет; ppp открытый; -ся; pct of открывать) to open. Касса открыта от пяти до семи вечера. The box office is open from five to seven in the evening. — Я открою коробку сардинок. I'll open a can of sardines. — Доступ в вузы открыт для всех. Admission to the University is open to all. — Откройте, пожалуйста, мою комнату. Open my room, please. — Пожалуйста, откройте дверь. Open the door, please. — Я хочу открыть счёт в этом банке. I want to open an account in this bank. • to turn on. Завтра в новом доме откроют воду и газ. They'll turn on the water and gas in the new


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 house tomorrow. • to discover. Они открыли новый способ производства стекла. They discovered a new method of manufacturing glass. • to reveal. Он открыл мне все свой намерения. He revealed all his intentions to me. □ Путь по льду на тот берег уже открыт. The road across the ice is already open. • Подымаешь, открыл Америку! That's old stuff. or That's stale news.

-ся to be opened. В этом году у нас откроются три новых школы. Three new schools will be opened here this year. — Конгресс открылся речью председателя. The convention was opened with the chairman's speech.

откуда (/compare куда/) where from. Откуда вы сейчас? Where are you coming from now? — Откуда вы? Where are you from? — Откуда вы это взяли? Where'd you get that idea from? — Иди откуда пришёл! Why don't you go back where you came from? □ откуда- нибудь (§23) somewhere or other, some place or other. He беспокойтесь, я откуда-нибудь достану денег. Don't worry; I'll get the money somewhere or other. откуда-то (§2S) some place or other. Он откуда-то узнал, что вам нужны работники. Some place or other he found out that you need workers. □ Откуда вы это знаете? How do you know that? • Он вернулся в деревню, откуда уехал ещё мальчиком. He returned to the village which he had left as a boy.

откуда-нибудь See откуда.

откуда-то See откуда.

отлив low tide. Отлив начинается в шесть вечера. Low tide is at six P.M. • drain (of a sink). У нас отлив засорился. The drain of our sink is stopped up.

отличать (dur of отличить).

-ся to be different. Чем он отличается от других? What makes him different from others? • to stand out. Она отличается в классе своими большими способностями. She stands out in class because of her great ability. □ Она отличается удивительной акуратностью. She's extremely neat.

отличие contrast. В отличие от брата, он живой и остроумный парень. In contrast to his brother he's a lively and witty fellow. □ Он получил несколько знаков отличия за храбрость. He received several decorations for bravery under fire.

отличить (pct of отличать) to tell from. Её не отличишь от сестры. You can't tell her from her sister. • to recognize. Я его сразу отличил, как хорошего работника. I immediately recognized him as a good worker.

-ся to distinguish oneself. Он отличился в этой войне. He distinguished himself in this war. □ Он сегодня опять отличился — опоздал на поезд. He did it again; he missed his train!

отличный excellent. Он отличный работник. He's an excellent worker. □ отлично perfectly. Ему это отлично известно. He knows that perfectly well. • all right. Отлично, я так и сделаю. All right, I'll do it that way. • highest mark. Он сдал экзамен на отлично. He passed the exam with the highest mark.

отложить (-ложу, -ложит, pct of откладывать) to put aside. Отложите эти книги для меня. Put these books aside for me. • to put off, to postpone. Давайте отложим наш разговор до завтра. Let's put off our talk until tomorrow. — Они решили отложить экскурсию. They decided to postpone the excursion.

отменить (-меню, -менит; ppp -менённый; pct of отменять) to call off. Спектакль отменён. The performance is called off. • to revoke. Это постановление отменили ещё в прошлом году. That order was revoked last year. • to cancel. Из-за плохой погоды мы отменили поездку. Because of bad weather we canceled our trip.

отменять (dur of отменить) to countermand. Я не могу отменить его приказы. I can't countermand his orders.

отметить (pct of отмечать) to mark. Отметьте красным карандашом те предметы, которые вам нужны. Mark the items you need with a red pencil. — Мне хотелось бы чем-нибудь отметить этот день. I'd like to mark this day out in some way or other. • to mark down. Отметьте это в записной книжке. Mark it down in your notebook. • to note. Сорокалетний юбилей его педагогической деятельности был отмечен в газетах. His fortieth anniversary as a teacher was noted in the newspapers.

отметка mark.

отмечать (dur of отметить) to mark.

отмечу See отметить.

отнести (-несу, -сёт; p -нёс, -несла, -о, -и; pct of относить) to carry. Я отнесу его домой на руках. I'll carry him home. • to carry away. Нашу лодку отнесло течением. The boat was carried away by the stream. • to deliver. Он отнёс пакет вчера вечером. He delivered the parcel last night.

-сь to treat. Они отнеслись ко мне очень сердечно. They treated me very kindly. □ отнестись равнодушно to be unaffected by. Он отнёсся совершенно равнодушно к этому известию. He was completely unaffected by the news.

отнимать (dur of отнять) to take up. Эта работа отнимает у меня всё время. This work takes up all my time.

относительно relatively. Это относительно недалеко. It's relatively near. • concerning. У меня нет ещё ответа относительно этого дела. As yet I have no answer concerning that matter.

относить (-ношу, -носит; dur of отнести) to take. Он каждый вечер относит письма на почту. He takes the mail to the post office every evening. □ Не относите этого на свой счёт. It wasn't meant for you.

-ся to feel. После этого я больше не мог к нему по-дружески относиться. I couldn't feel friendly toward him after that. • to treat. Она относится к нему пренебрежительно. She treats him with contempt. • to think of. Я всегда, к нему относился, как к хорошему товарищу. I always thought of him as a good friend. □ К его обещаниям я всегда отношусь недоверчиво. I never have any faith in his promises. • Это к делу не относится. This has nothing to do with it.

отношение attitude. У него несерьёзное отношение к работе. He has a frivolous attitude towards his work. • relations. Наши отношения в последнее время очень улучшились. Our relations have improved a great deal lately. • relation. Это не имеет никакого отношения к делу. This hasn't any relation to the matter at hand. • respect, way. В некоторых отношениях я с вами согла-


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 сен. In some respects I agree with you. — Он во всех отношениях подходящий для этого человек. In every way he's the man for it. □ в хороших (плохих) отношениях on good (bad) terms. Они в очень хороших отношениях. They're on very good terms. □ Эта работа мне во всех отношениях подходит. This job suits me fine. • Вы поступили несправедливо по отношению к нему. You've been unjust to him.

отношу See относить.

отношусь See относиться.

отнюдь by no means. Я отнюдь не спорю. By no means am I arguing. • not at all. Я отнюдь не разделяю вашего мнения. I don't at all share your view.

отнять (отними, отнимет; p отнял, отняла, отняло, -и; отнялся, отнялась, -лось, -лись; ppp отнятый, sh F -та; pct of отнимать) to take away. Отнимите у ребёнка ножницы. Take the scissors away from the child. • to take. Эта работа отняла много времени. This work took a lot of time. • to take off. Отнимите от этой суммы двадцать рублей. Take twenty rubles off this amount. • to amputate. Ему отняли ногу. His leg was amputated. □ отнять от груди to wean. Она недавно отняла ребёнка от груди. She recently weaned her child.

ото (for от before certain clusters, §31) from. Я это ото всех слышу. I hear it from everyone. — Ему день ото дня становится хуже. He's getting worse from day to day.

отобрать (отберу, -рёт; p отобрал, -брала; pct of отбирать) to take away. Отберите у него барабан, я больше не могу. Take the drum away from him; I can't stand it any more. • to collect. Проводник уже отобрал билеты. The conductor has already collected the tickets. • to pick out. Я отберу для вас самые крупные яйца. I'll pick out the largest eggs for you.

отобью See отбить.

отовсюду (/compare всюду/) from all over. К месту происшествия отовсюду бежал народ. People ran from all over to the scene of the accident.

отодвигать (dur of отодвинуть).

отодвинуть (pct of отодвигать) to move away. Помогите мне, пожалуйста, отодвинуть шкаф от стены. Help me move the cupboard away from the wall, please.

отойду See отойти.

отойти (-йду, -идёт; p отошёл, -шла, -о, -и; pap -шедший; pct of отходить) to go away from. Отойдите от окна, там дует. Go away from the window; it's drafty there. — Мы уже отошли далеко от города. We've already gone quite a distance away from town. • to pull out. Поезд отошёл от станции. The train pulled out of the station. • to come out. Это пятно отойдёт в стирке. This spot will come out in the laundry. • to get off. Вы отошли от темы. You got off the subject. • to thaw out. У меня руки замёрзли, никак отойти не могут. My hands are frozen and just won't thaw out. • to drift away. Он давно уже отошёл от своей прежней компании. He's been drifting away from his old crowd for some time now. □ Пусть посердится; всё равно скоро отойдёт. Let him get angry; he'll soon cool off.

отомстить (pct of мстить).

отопление heating. В этом доме центральное отопление. This house has central heating. • heat. Попробуйте-ка провести целую зиму в пашем климате без отопления. Just you try getting along without heat in our climate during the entire winter!

отопру See отпереть.

оторвать (-рву, -рвёт; p -рвала; -рвался, -рвалась, -ось, -ись; pct of отрывать) to tear off. Оторвите клочок бумаги и напишите записку. Tear off a piece of paper and write a note. — У него машиной оторвало два пальца. The machine tore off two of his fingers. • to tear away. Его не оторвёшь от книги. You can't tear him away from a book.

-ся to come off. У вас пуговица оторвалась. Your button came off. • to take off. Самолёт оторвался от земли. The plane took off. • to lose touch. Этот писатель оторвался от масе. This writer has lost touch with the masses. • to lose contact. От оторвался от семьи. He's lost contact with his family. • to tear oneself away. Замечательная книга, оторваться нельзя. It's a wonderful book; you just can't tear yourself away.

отослать (отошлю, шлёт; pct of отсылать) to send. Я отошлю вам деньги, как только приеду домой. I'll send you your money as soon as I get home. • to send off. Ваше письмо уже давно отослано. Your letter was sent off long ago. • to refer. За дополнительными разъяснениями он меня отослал к директору. For further explanation he referred me to the manager.

отошёл See отойти.

отошлю See отослать.

отпереть (отопри, -прёт; p отпер, отперла, отперло, -и; отпёрся, отперлась, -ось, -ись; pap отперший; pger отпёрши, отперев, отпершись; ppp отпертый, sh F -рта; pct of отпирать) to unlock. Я никак не могу отпереть этот ящик. I just can't unlock this drawer.

-ся to unlock. Дверь легко отперлась. The door unlocked easily. • to deny emphatically. Он потом отпёрся от своих слов. Afterward, he emphatically denied what he had said.

отпирать (dur of отпереть) to unlock. Ночью обычно сам хозяин отпирает мне дверь. At night the landlord himself usually unlocks the door for me.

-ся to unlock. Этот сейф отпирается с трудом. It's hard to unlock this safe.

отпор □ дать отпор to drive back. Мы сумели дать отпор врагу. We succeeded in driving back the enemy.

отправитель (M) addressor.

отправить (pct of отправлять) to mail. Надо поскорее отправить это письмо. This letter has to be mailed as soon as possible. • to send. Я отправил свою семью на юг. I've sent my family south.

-ся to go. *Он уже отправился на боковую. He's already gone to bed. — Завтра мы с вами отправимся в зоологический сад. We're going to the zoo with you tomorrow.

отправлять (dur of отправить) to send. Его отправляют на работу на Урал. He's being sent to work in the Urals.

-ся to go out. Воздушная почта отправляется два раза в неделю. Air mail goes out twice a week. • to get out. Отправляйтесь отсюда по добру, по здорову. Get out of here while you're still in one piece. • to start. Когда вы отправляетесь в путь? When are you going to start on your trip?

отпраздновать ([-zn-]; pct of праздновать).

отпуск leave of absence. Она сейчас в отпуску. She's on


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36 in turn attacked the invaders. Migrating into Egypt in search of food, they were made a captive nation and escaped again into the desert when the. Egyptians were engaged in fighting the savage invaders from Libya.

The leader of this flight from Egypt was the prophet Moses. The Martian decides to investigate the character and deeds of this influential figure at another time. It is probable that, the exodus gave the proper stimulus for the beginnings of a distinctive Hebrew religion, and was the reason for their finally establishing themselves in Canaan, with Jehovah as their chief deity. It has often been proclaimed that the value of Judaism has been in first establishing a religion of monotheism; but it must not be forgotten that centuries before the Hebrews escaped into the desert, the Egyptians were tending to monotheism. It is known that one god was exalted over all the rest in Egypt, and that as far back as 1375 B.C. King Ikhnaton made the religion of Egypt an absolute monotheism. The Hebrews, in proclaiming their Yahveh as the one and supreme deity, were but following what they had assimilated from the Egyptians. The faith of these desert marauders, at the time of their entrance into Canaan, was as crude and savage as the Hebrews themselves. Brought into contact with the gods of the Phoenicians and Babylonians, their Yahveh underwent a change, as have all other creeds since that time when brought into contact with another creed. The final idea of Yahveh accepted by the Hebrews was not the product of a sudden revelation but of a gradual evolution.

The Hebrews, about the twelfth century B.C., gained access into Canaan, and at first were successful in warfare, so that under King David they presented the aspect of a united nation. However, following the extravagant reign of King Solomon, the nation was embroiled in a revolution, and the land was divided into two kingdoms


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Rh — Israel in the north, Judah in the south. These two tiny kingdoms were habitually at war with each other and, finally, in 722 B.C: Israel was conquered, while in 586 B.C., Judah was defeated and its population either scattered or taken into captivity.

In 538 B.C., Cyrus of Persia conquered Babylonia and set the exiles free. Returning to their own land, the exiles took back with them the law code which the priests had manufactured for them. Then began a period of priestly domination and corruption, a period of subjugation to Rome, of insurrection against Rome, and the capture and destruction of Jerusalem in 70 A.D. With the capture of Jerusalem, the Hebrew nation was finally dispersed.

Just as the Martian was able to trace the evolution of the Hebrews from the stage of the marauding tribes of the Arabian desert who wandered into Egypt, Canaan, and Babylonia, and finally established a kingdom for themselves which was dispersed by Rome; just so could he trace the evolution of their religious beliefs from their incipient crudities to their not too great refinement at 70. A.D. This evolution of the Hebrew religion is best exemplified by an analysis of the Old Testament itself.

There are several canons, or official collection of books which comprise the Old Testament. The Jews and Protestants accept fewer books than the Roman Catholics. The Jewish Canon consists of those so-called sacred books of, which the Synagogue possessed Hebrew texts about a century before the Christian era. "About 150 B.C. the sacred books of the Jews were translated into Greek for the use of those Egyptian Jews who could not read Hebrew. This translation is called the Septuagint, from a tradition that seventy or seventy-two translators had worked upon it." (Salomon Reinach, "Orpheus.") The earliest manuscripts of the Hebrew Bible date only from


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38 the tenth century A.D., but there are very much older manuscripts of the Greek and Latin translations in existence. At the time of Jesus Christ, three divisions of the Old Testament were recognized. These were, the Law, the Prophets, and the other Scriptures. The first five books, Genesis, Exodus, Numbers, Leviticus, and Deuteronomy, are known as the Pentateuch, and are attributed to Moses himself; although, as has been noted, they contain the account of his death. This conception of the Mosaic origin of the Pentateuch was accepted by the Israelites as early as the fifth century B.C. and has been maintained by the Synagogue since that time. Following the example of the Hebrews, the Christian Churches accepted this version as to origin, and the Roman Catholic Church still upholds this view. The Jewish Synagogue and the various Christian Churches further hold that the Old Testament is a collection of works inspired or dictated by God. Even as late as 1861, the famous Dean Burgon, in a sermon preached at Oxford University, declared, "The Bible is none other than the voice of Him that sitteth upon the throne. Every book of it, every chapter of it, every verse of it, every syllable of it, every letter of it, is the direct utterance of the Most High. The Bible is none other than the Word of God, not some part of it more, some part of it less, but all alike the utterance of Him who sitteth upon the throne, faultless, unerring, supreme." The Martian compared this statement with the words of the scholar Loisy, "If God himself wrote the Bible, we must believe Him to be either ignorant or untruthful."

As he delves further into the intricacies of the construction of the Bible, our visitor perceives that the Old Testament gradually evolved from the tenth century to the second century B.C., and in its present form is mainly a fifth century compilation, so distorting the facts that


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Rh it has taken scholars one hundred and fifty years to get them straight. "It may rightly be said that there is not a single book in the Bible which is original in the sense of having been written by one man, for all the books are made up of older documents or pre-existing sources which were combined with later materials, undergoing, in this way, several revisions and editions at the hands of different scribes or compilers. Deep traces have therefore been left upon the text of the Bible by these several stages of expansions, additions, -modifications, revisions, and incorporations — they appear to the scholar of biblical literature much like the striations grooved in the rocks by large glaciers to the student of Geology." (Trattner, "Unravelling the Book of Books")

The Martian ascertains that to most thinking men it has become very obvious that the Bible is the work of man, and not the inspiration of a god; that an increasing number of liberal theologians are discarding the theory of the divine inspiration of the Bible. He likewise clearly perceives that there are as yet many men that have given this matter but little thought; with the Divine inspiration looming up as a corner stone in the Hebrew faith he realizes that it behooves him to carry his investigations further.

The Christians, accepting the Old Testament as a book dictated by God, had fixed the age of the earth as 4004 B.C. The harm done by the Christian ecclesiastics in attempting to force science to conform to the ridiculous concept of the construction of the universe as contained in the Bible, and as interpreted by the Church, the Martian considers in a further chapter. Scientists incline to the view that the earth has existed as a separate planet for something like two thousand million years (2,000,000,000,000). The rocks give, a history of 16,000,000,000. Just as in the study of the origin


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40 of primitive beliefs, one finds that man made his. gods and invented all that they are reported to have said, so a study of the Old Testament reveals that the ancient Hebrew invented his God, and manufactured the Vast mass of myth and fable that are recorded as the words and deeds of God. Throughout the ages, the words of these ancient Hebrews have been taken as the words of a god.

"Everything goes to show that the Hebrew literature was produced like other literatures. Hebrews were not the first to tell tales. When they did come to write 'for our learning' they borrowed from other people. The only reason why anything more than a literary attention is paid to these old Jewish writings is that Jesus was a Jew. When Christianity was founded — a difficult date to fix — there was no such thing as a Bible. The old Brahmans and Buddhists had Holy Scriptures; the Egyptians had a Book of the Dead, and the Sayings of Khuenaten; the Persians had the Zend-Avesta; the Chinese had sacred books. They were all as sacred as the Jewish books. Priests made them sacred. Priests generally rewrote and edited them, even if they had not originally imagined them. There is nothing to guide the man of common sense save knowledge, and reason. Every priest swears his religion and his scriptures are true. But they cannot all be true. If the first are true, then the Jews are past further consideration, for they were not the first in the field with sacred writings. . . . Holy scriptures are merely Jewish classics. We have had to accept these old writings of the Hebrews as holy and inspired because the priests said so, and for no other reason whatsoever. There is no other reason." Assuming the existence of a deity, a man exercising his common sense would be compelled to deny that the Old Testament is inspired of God, because it abounds


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Rh in stupidities and errors such as no god could inspire. "But because the Jews accumulated these writings, the subsequent adopters of Christianity, realizing that Jesus was a Jew, and had been a professing Jew, promptly annexed these tales of fancy and of fear, of muddled, sensual, silly things and said they must be accepted with the teachings of Jesus. And in the course of time, people had to believe these old Jewish writings were the Word of God." (W. H. Williamson, "Thinker or Believer.")

The Hebrews had as one of their gods, Yahveh, whom they endowed with their qualities; qualities inherent in a primitive people: jealousy- and might, trickery and fickleness. They evolved a worship that contained in a modified form many of the ceremonials that they witnessed when they came into contact with the Babylonians and Phoenicians. Their Bible they maintained to be a collection of books which appeared at intervals, with divine inspiration, during a thousand years of Jewish history. Similarly, they insisted that Moses wrote the Pentateuch, that Judges, Kings, and Chronicles go back to the times they describe, that the prophecies were added from the ninth century onward, and so on.

The Martian found that not a single book of the Old Testament is older than the ninth century B.C. and that in the fifth century B.C. all the older books and fragments were combined together into the Old Testament as we have it, and were drastically altered so as to yield a version of early Jewish history which is not true. The manipulation of the Hebrew writings by the Jewish priests had for its object to represent the Jewish priesthood, and its rights and customs, as having been established in the days of Moses. Deuteronomy and Leviticus have been classed as priestly forgeries. Nearly every occurrence, from the creation of the world


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42 to the death of Moses, is related twice and, in some cases, three times; and as the Pentateuch is supposed to have been written by Moses one must assume that Moses had double and triple vision.

Chronicles, Ezra, and Nehemiah are impudent forgeries of the fourth century, giving a totally false version of the events. The Martian finds that the terms used for these fabrications are "redaction" or "recension," but, in his understanding, he finds the word most descriptive of the process to be forgery. "The main point is that practically all the experts assure you that in scores of material points the Old Testament history has been discredited, and has only been confirmed in a few unimportant incidental statements; and that the books are a tissue of inventions, expansions, conflations, of recensions dating centuries after the event."

The Martian in his analysis becomes aware of instances related in the Old Testament that on his planet would have to be termed forgeries, deliberate falsifications or fabrications of documents or of the signature to them. "Now the far greater part of the more learned clerical authorities on the Bible say that many books of the Old Testament pretend to be written by men who did not write them; that many books were deliberately written as history when the writers knew that they were not history; and that the Old Testament as a whole, as we have it, is a deliberate attempt to convey an historical belief which the writers knew to be false. But these learned authorities do not like the word forgery. It is crude." (Joseph McCabe, "The Forgery of The Old Testament!") They veil the meaning of this word in the elegance, the subtlety, the resources, of diplomatic language. They talk of certain books in terms of "their legendary character," "their conformity to a scheme," and "their didactic purpose." To the


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Rh Martian these are but an extremely polite description of what he would call a forgery.

A theologian in speaking of David states that "Keen criticism is necessary to arrive at the kernel of fact," and, "the imaginative element in the story of David is but the vesture which half conceals, half discloses certain facts treasured in popular tradition." The Martian thinks this is polite language, but the word forgery is much more concise and to the point, and he finds an excellent example of this described by Joseph McCabe in "The Forgery of the Old Testament." He states, "Some time ago we recovered tablets of the great Persian king, Cyrus, and Professor Sayre gives us a translation of them, and he compares them, as you may, with the words of Daniel, 'In that night was Belshazzar, the king of the Chaldeans, slain, and Darius the Median took the kingdom.' The tablets of Cyrus describe the taking of Babylon, and are beyond the slightest suspicion. The Persians had adopted the Babylonian custom of writing on clay, then baking the brick or tablet, and such documents last forever. And these and other authentic and contemporary documents of the age which 'Daniel' describes show:

 * 1. That Belshazzar was not the king of Babylon.
 * 2. That the name of the last king was Nabonidos.
 * 3. That the city was taken peacefully, by guile, not by bloodshed.
 * 4. That is was Cyrus, not Darius the Median, who took it.
 * 5. That Darius, who is said (XI, 1) by Daniel to have been the son of "Ahasuerus" (Xerxes), was really his father.
 * 6. That all the Babylonian names in Daniel are absurdly misspelt and quite strange to the writer.


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44 :7. That the writer described the Chaldeans in a way that no writer could have done before the time of Alexander the Great.

It is now beyond question that the man who wrote Daniel, and pretended to be alive in 539 B.C. (when Babylon fell), did not live until three or four centuries later. The book is a tissue of errors, as we find by authentic documents and by reading the real Babylonian names on the tablets."

The Martian discovers glaring instances of forgery in the book of Isaiah and the Psalms of David, which, while they pretend to have been written by Isaiah and David, are really compilations by various writers. Similarly, he finds that the Book of Esther has been pronounced by scholars as a clumsy forgery of the second century, and that the story of the slaying of Goliath by David is not consistent with the unlegendary tradition that the slayer of Goliath was Elhanan, and the period of this adventure not in Saul's but in David's reign. The Book of Psalms, although attributed to King David, was not written by King David;, and the Book of Proverbs, although attributed to Solomon, was not written by King Solomon.

The Book of Genesis relates the mythical traditions of the Hebrews from the creation of the world to the death of Joseph. "A French physician of the eighteenth century, Astruc, was the first scholar to point out that the two principal designations of God in Genesis, Elohim and Jahveh, are not used arbitrarily. If we place side by side the passages in which God is called Elohim, and those in which he is called by the other name, we get, two perfectly distinct narratives, which the author of the Pentateuch, as we possess it, has juxtaposed rather than fused. This one discovery suffices to


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Rh the attribution of these books to Moses, who could not have been an unintelligent compiler, and also discredits the theory of the divine inspiration of the Bible text. A comparison of the two narratives shows that all which relates to the creation of Eve, the Garden of Eden, and Adam's transgression, exists only in the Jehovist text. Thus it is evident that two versions of the Creation are given in Genesis. But there are traces in the Old Testament of a third legend, akin to that of the Babylonians, in which Marduk creates the world by virtue of a victory over the waters of chaos (Tiamat). This conception of a conflict between the creator and hostile forces was contrary to the monotheistic thesis, and has disappeared from our two versions of Genesis; but the suppression sufficiently proves that it was very ancient and had long been accepted."

The Martian finds that theologians have attempted to crawl out of desperate situations in their interpretation of the Old Testament by a method of reading into a passage or extracting out of it ideas altogether foreign to its original intent. This method they call "Allegory." By means of this process they have been able to extract any meaning which suits, their purposes, and by this method of juggling could prove anything. A classic example is that licentious piece of literature called the "Song of Solomon," in which it is claimed that a woman's breasts, thighs, and belly are the symbols of the union of Jahveh and the Synagogue.

Continuing his researches, the Martian notices a number of passages in the Old Testament that lead him to the conclusion that the Hebrews were originally polytheists. The name Elohim, he finds, is plural (singular, Eloah), meaning the gods. Again, in another passage of Genesis, God is described as saying, "Let us make man in our image (I, 26), and further on, "The


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46 man is become as one of us." It becomes evident to him that the Hebrews, like their neighbors, worshiped "baalim" or the gods of the heathens. The "teraphim," the etymology of which is unknown, were little portable idols which seem to have been the Lares of the ancient Hebrews. David owned some (I Samuel XIX, 13-16), and the prophet Hosea, in the eighth century before Christ, seems still to have considered the "teraphim" as indispensable in worship (Hos. III, 4). These evidences of polytheism and fetichism in the people of Israel destroy, in the mind of the Martian, the claim of these people to have been faithful from their earliest origin to a spiritual monotheism. Rather does he find that they took the religions of other peoples with whom they came in contact.

The Old Testament contains numerous instances of the practice of magic. Moses and Aaron were magicians who rivalled Pharaoh's magicians (Ex. VII, 11-20); and Balaam was a magician who pronounced incantations against Israel and afterwards passed over to the service of Jehovah. Jacob resorted to a kind of sympathetic magic to procure the birth of a speckled sheep (Gen. XXX, 39). "Thou shalt not suffer a witch to live," is written in Exodus XXII, 18, and this phrase offered an affirmation of the reality of witchcraft during the period of the Witchcraft Delusion. The Martian notes that the sentence, "Thou shalt not suffer a witch to live," has caused more suffering, torture, and death than probably any other sentence ever framed. His mind revolts at the stupidity and the slavish adherence to so-called authority of the human mind, which is manifested in this example of what occurred in the period of the Witchcraft Delusion, when the words of an ignorant and barbaric Hebrew were taken by Christian followers to be the words of a god. And yet our


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Rh Martian guest recognizes that in this day all men are aware of the fallacy of this utterance in a book which is still claimed to be infallible.

The Martian then considers the many ancient Hebrew rites and religious taboos that have come down through the ages, and are still practiced in a modified form by the modern Hebrew. Thus, in the Old Testament, there are numerous instances recorded of the practices of slaughtering of innocent animals who were offered as peace offerings to Yahveh. As time passed, the practice of slaughtering and then burning the sacrificial animal gave way to the practice of only giving the blood of the animal as an offering. This custom has come down to the present day in the modern worship of Jehovah; the blood of animals is still forbidden to the modern Hebrew. Therefore, the orthodox Jew has the neck of the chicken slit by a "Shochet" who allows the blood to drip to the ground a modern blood offering to the Gods. The explanations given by the rabbis of our day are spurious. Similarly, the orthodox Jew of our time still persists in salting the meat before cooking, a process which is intended to remove the blood, which is the portion of the Gods.

The reason that the pious Jew abstains from pork leads to the consideration of Totemism as found in the Old Testament. Totemism is a kind of worship rendered to animals and vegetables considered as allied and related to man. The worship of animals and plants is found as a survival in all ancient societies and is the origin of the belief in the transmigration of souls. Totemism seems to have been as widespread as the animism from which it is derived, and has been closely intertwined in the development of religious beliefs. Totemism in a modified form is found in the Old Testament where animals speak on occasion, as the serpent


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48 in Genesis, or Balaam's ass. In the most remote periods it is probable that every clan had at least one totem animal which might no more be killed or eaten than the human individuals of the clan. The totem was protected by taboo. The totem was sacred and in this capacity it was looked upon as a source of strength and holiness, and to live beside it and under its protection was considered as a righteous custom. In certain communities the idea that it was necessary to abstain from eating certain totems survived the progress of material civilization. The cow is taboo to the Hindus, the pig is taboo to the Mohammedans and to the Jews. The pious Jew abstains from pork because his remote ancestors, five or six thousand years before our era, had the wild boar as their totem. This is the origin of this alimentary taboo; among the ancient Hebrews it arose, and only comparatively recently has it been suggested that the flesh of these taboo animals was unwholesome. In the eighteenth century, philosophers, propagated the erroneous notion that if certain religious legislators had forbidden various aliments, it was for hygienic motives. Even Renan believed that dread of trichinosis and leprosy had caused the Hebrews to forbid the use of pork. To show the irrational nature of this explanation, it will be enough to point out that in the whole of the Bible there is not a single instance of an epidemic or a malady attributed to the eating of unclean meats; the idea of hygiene awoke very late in the Greek world. To the Biblical writers, as to contemporary savages, illness is supernatural; it is an effect of the wrath of spirits.

Primitive man ascribed all diseases either to the wrath of God, or the malice of an evil being. The curing of disease by the casting out of devils and by prayers were the means of relief from sickness recognized


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Rh and commanded by the Old Testament. The hygienic explanation of an alimentary prohibition as still insisted upon by the rabbis is entirely erroneous and marks the expounder of such an explanation as one who is entirely ignorant of the evolution of religious beliefs. The entire matter is well stated in one sentence by Reinach, "Nothing can be more absurd, generally speaking, than to explain the religious laws and practices of the remote past by considerations based on modern science."

The Martian is able to trace some curious customs that were exhibited by the ancient Hebrews as well as most other ancient peoples, and which have persisted to this day. The customs remain the same, the meanings have become lost in the blind adherence to custom. It is known that the old Jewish mourning customs originated with, the desire for protection from the liberated spirit of the deceased. The loud cries uttered by the mourners were thought to frighten away the spirits. The change of dress, the covering of the head with ashes, and the shaving of the hair of the mourners were done with the purpose of making themselves unrecognizable to the spirits. Hence, the custom still prevails of wearing, the mourning veil. The covering of mirrors when death occurs in the household may well be an attempt to prevent the spirit from lingering in the vicinity. Similarly, even today, the orthodox Jew, in case of grave illness in his family, changes the given name of the sufferer. To confuse the evil spirit causing the disease?

Further survivals of totemism as found in the Old Testament are illustrated by the worship of the bull and the serpent. Portable gilded images of bulls were consecrated and Hosea protested against the worship of the bull in the kingdom of Israel (Hos. VIII, 5; X, 5).


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50 The famous golden calf of the Israelites, which was the object of Moses' anger, was a totemic idol. The worship of the serpent was practiced by Moses himself (Num. XXI, 9). A brazen serpent was worshiped in the temple of Jerusalem, and was only destroyed by Hezekiah about 700 B.C. (2 Kings XVIII, 4).

The ancient Hebrews, as well as their neighbors, were phallic worshipers. To primitive people it is but a natural phase to have the phallus become the exponent of creative power, and as such to be worshiped. To these primitive minds there was nothing immoral in genuine phallic worship. Signs of phallicism among the ancient Hebrews can be clearly pointed out; the serpent was a phallic symbol. "That the serpent was the phallus is proved by the Bible itself. The Hebrew word used for serpent is 'Nachash' which is everywhere else translated in the Bible in a phallic sense, as in Ezekiel XVI, 36, where it is rendered 'filthiness' in the sense of exposure, like the 'having thy Boseth naked' of Micah." (J. B. Hannay, "Christianity, the Sources of its Teaching and Symbolism.") The ark itself was a feminine symbol, and phallicism would explain why Moses made an ark and put in it a rod and two stones. "The Eduth, the Shechina, the Tsur, and the Yahveh were identical; simply different names for the same thing, the phallus. They occupied the female ark with which they formed the double sexed life symbol. The Hebrew religion had thus a purely phallic basis, as was to be expected from a ritual and symbolism derived from two extremely phallic nations, Babylon and Egypt." (J. B. Hannay, Ibid.) An intelligent reading of Exodus XXXIV, 13, and 1 Kings XIV, 23 and 24, will prove the above contention. Once more our Martian guest is besieged by the Hebrew Zealot to examine the divine revelation of his


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Author talk:Allan Cunningham (1791-1839)

PM
Precur. in Annals of Natural History in google books:
 * Vol. 3 (1839)
 * Halorageæ, Onagrariæ; nr. XIV, p. 29 - 34
 * Myrtaceæ; nr. XV, p. 111 - 115
 * Rosaceæ, Leguminosæ, Rhamneæ nr. XVII, p. 244 - 250
 * Coriarieæ, Rutaceæ, Oxalideæ, Geraniaceæ, Hypericineæ, Meliaceæ, Sapindaceæ, Bombaceæ; nr. XVIII, p. 314 - 319


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 NOTABLE BOOKS OF AMERICAN HUMOR FROM THE LIST OF SMALL, MAYNARD & COMPANY, BOSTON BY FINLAY PETER DUNNE ( MR. DOOLEY ") " Mr. Dooley must be added to the acquaintance of all who esteem good sense and good humor. He is worthy to take his place as a national satirist beside Hosea Biglow." The Academy, London. flR. DOOLEY: IN PEACE AND IN WAR (joth thousand) " We awoke in the morning to kneel at the shrine of Dooley, and to confess that here was the man, here the very fellow, we had long been waiting for, here at last America's new humorist." MAX PEMBERTON, in The London Daily Mail. " Full of wit and humor and real philosophy which rank their pos- sessor among those humorists who have really made a genuine con- tribution to permanent literature." HARRY THURSTON PECK, in The Bookman. " His eloquence is a torrent, and his satire as strong and stinging as a slave-driver's whip." Pall Mall Gazette. Green cloth, decorative, 7 x 4^ in. $1.25 flR. DOOLEY: IN THE HEARTS OF HIS COUNTRYHEN (35th thousand) " The depression that could prevail against the influence of ' Mr. Dooley's ' ebullient drollery, gay wisdom, and rich brogue would be profound indeed, and its victim would be an altogether hopeless case." The London World. " His new book shows no falling off : his wit is as nimble as ever, his eye as quick to note incongruities, his satire as well directed and as brilliant." The Academy, London. " ' Mr. Dooley ' improves on acquaintance. His creator is a real and rare humorist." The Bookman. Blue cloth, decorative, 7 x 4^ in. $1,25


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 NOTABLE BOOKS OF AMERICAN HUMOR BY GELETT BURGESS. V1VETTE. Or, the flemoirs of the Romance Association. Setting forth the diverting Adventures of one Richard Redforth in the very pleasant City of Millamours ; how he took Service in the Association ; how he met and wooed the gay Vivette ; how they sped their Honeymoon and played the Town ; how they spread a mad Banquet ; of them that came thereto, and the Tales they told ; of the Exploits of the principal Characters, and especially of the Disappearance of Vivette. " Mr. Burgess displays infinite zest and exhaustless resources of inven- tion, and hurries his readers breathlessly along, from one astonishing and audacious situation to another, till the book is flung down at finis with a chuckle of appreciative laughter." The Literary News. Cloth, 6fx4jin. $1.25 BvS. E. KISER. GEORQIE. The Sayings and Doings of his Paw, his Maw, Little Albert, and the Bull Pup. "The charm of the book is the permanent charm of all literature, according to Matthew Arnold's admirable definition. Georgie is a singularly acute and humorous interpretation of the home life led by the American who is neither too rich to be aping the English nor too poor to avoid the other extreme of Europeanism in slum or hovel. The book is worth reading as holding ' a mirror up to nature,' and it is also worth praising because it discloses between its lines a kindly and unspoiled nature on the part of the author." Chicago Tribune. Cloth, decorative, 6f x 5^ in. With ten illustrations by Ralph Bergengren. $1.00 SMALL, MAYNARD & COMPANY, PUBLISHERS, BOSTON


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 NOTABLE BOOKS OF AMERICAN HUMOR BY HOLMAN F. DAY UP IN HAINE. Stories of Yankee Life told in Verse. Few books of verse have won popular favor so quickly as this volume, which is now in its ninth edition and selling as steadily as when first published. It is a rare combina- tion of wit, humor, sense, and homely pathos. " Reading the book, one feels as though he had Maine in the phono- graph." The New York Sun. " James Russell Lowell would have welcomed this delicious adjunct to The Biglow Papers." The Outlook. " So fresh, so vigorous, and so full of manly feeling that they sweep away all criticism." The Nation. " His subjects are rough diamonds. They have the inherent qualities from which great characters are developed, and out of which heroes are made." Buffalo Commercial. Cloth, decorative, six illustrations, y-j- x 4^ in. $1.00 PINE TREE BALLADS. Rhymed Stories of Unplaned Human Natur' up in flaine. Mr. Day's second book bids fair to outdo in popularity his earlier volume. The section titles, " Our Home Folks," " Songs of the Sea and Shore," " Ballads of Drive and Camp," "Just Human Nature," "Next to the Heart," "Our Good Pre- varicators," and " Ballads of Capers and Actions," give an idea of the nature of the contents, which are fully equal in freshness, vigour, and manly feeling to the poems by which Mr. Day has already won an established reputa- tion. " It is impossible to think of any person or class of people in America that these epical lyrics, these laughter-fetching, tear-provoking ballads will fail to please." The Chicago Record-Herald. Cloth, decorative, gilt top, illustrated, 7^x4 in. Net, $1 .00 SMALL, MAYNARD & COMPANY, PUBLISHERS, BOSTON


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 NOTABLE BOOKS OF AMERICAN HUMOR BY OLIVER HERFORD ALPHABET OF CELEBRITIES, AN " Mr. Herford, less considerate than Dr. Holmes, always dares to be as funny as he can, and the wicked glee with which he groups per- sons incongruous and antipathetic and shows them doing things im- possible to them, and makes pictures of them, is a thing to shock the Gradgrinds and dismay the Chadbands. The book is printed in two colors to divert the reader's mind from the jokes, lest laughter be fatal to him." New York Times. Paper boards, 9 ^4 x 7 y& in. With 26 illustrations by the Author. $1.50 BY JOHN B. TABB CHILD VERSE. Poems Grave and Gay Little poems, full of fancy and sweetness, for grown peo- ple as well as for children. " It is pleasant to observe that Father Tabb is not afraid of the pun. He uses it very felicitously in a number of his verses. It is good to see the rehabilitation of an ancient and unfortunate friend." Har- per's Weekly. Cloth, decorative, 7^ x 6^ in. $1.00 BY AGNES LEE ROUND RABBIT, THE. And Other Child Verse A new holiday edition of Mrs. Lee's delightful verse, which includes a number of new poems. With illustrations by O'Neill Latham. " The mother who [can read] to her young ones these cheerful, sweet, and fascinating jingles, with the pretty quaint conceits and ingenious rimes, without chuckling and forgetting her woes, will be indeed deeply dyed in cerulean." The Bookseller, Newsdealer, and Stationer. Cloth, decorative, 7^ x 6# in. Net, $1.00 SMALL, MAYNARD & COMPANY, PUBLISHERS, BOSTON


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 A STANDARD LIBRARY OF BIOGRAPHY THE BEACON BIOGRAPHIES OF EMINENT AMERICANS The aim of this series is to furnish brief, readable, and authentic accounts of the lives of those Americans whose personalities have impressed themselves most deeply on the character and history of their country. On account of the length of the more formal lives, often running into large volumes, the average busy man and woman have not the time or hardly the inclination to acquaint them- selves with American biography. In the present series everything that such a reader would ordinarily care to know is given by writers of special competence, who possess in full measure the best contemporary point of view. Each volume is equipped with a photogravure portrait, an engraved title-page, a calendar of important dates, and a brief bibliography for further reading. Finally, the volumes are printed in a form convenient for reading and for carrying handily in the pocket. " They contain exactly what every intelligent American ought to know about the lives of our great men." Boston Herald. " Surprisingly complete studies, . . . admirably planned and executed." Christian Register. " Prepared as carefully as if they were so many imperial quartos, instead of being so small that they may be carried in the pocket." New York Times. " They are books of marked excellence." Chicago Inter-Ocean. " They interest vividly, and their instruction is surprisingly compre- hensive." The Outlook. Price per volume, cloth, 750. net. Lambskin, $1.00 net. For list of titles see next page. SMALL, MAYNARD & COMPANY, PUBLISHERS, BOSTON


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 THE BEACON BIOGRAPHIES OF EMINENT AMERICANS. The following volumes are issued: Louis Agassiz, by ALICE BACHE GOULD. John James Audubon, by JOHN BURROUGHS. Edwin Booth, by CHARLES TOWNSEND COPELAND. Phillips Brooks, by M. A. DEWOLFE HOWE. John Brown, by JOSEPH EDGAR CHAMBERLIN. Aaron Burr, by HENRY CHILDS MERWIN. James Fenimore Cooper, by W. B. SHUBRICJC CLYMEK. Stephen Decatur, by CYRUS TOWNSEND BRADY. Frederick Douglass, by CHARLES W. CHESNUTT. Ralph Waldo Emerson, by FRANK B. SANBOKN. David G. Farragut, by JAMES BARNES. Ulysses S. Grant, by OWEN WISTER. Alexander Hamilton, by JAMES SCHOULER. Nathaniel Hawthorne, by Mrs. JAMES T. FIELDS. Father Hecker, by HENRY D. SEDGWICK, Jr. Sam Houston, by SARAH BARNWELL ELLIOTT. "Stonewall" Jackson, by CARL HOVEY. Thomas Jefferson, by THOMAS E. WATSON. Robert E. Lee, by WILLIAM P. TRENT. Henry W. Longfellow, by GEORGE RICE CARPENTM. James Russell Lowell, by EDWARD EVERETT HALE, Jr. Samuel F. B. Morse, by JOHN TROWBRIDGI. Thomas Paine, by ELLERY SEDGWICK. Daniel Webster, by NORMAN HAPGOOD. John Greenleaf Whittier, by RICHARD BURTON. Price per volume, cloth, j^c. net ; leather, $1.00 net. SMALL, MAYNARD & COMPANY, Publishers.


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 A Companion Siries to the Beacon Biographies THE WESTMINSTER BIOG- RAPHIES of Eminent Englishmen The WESTMINSTER BIOGRAPHIES are uniform in plan, size, and general make-up with the BEACON BIOGRAPHIES, the point of important difference lying in the fact that they deal with the lives of eminent Englishmen instead of eminent Americans. They are bound in limp red cloth, are gilt-topped, and have a cover design and a vignette title- page by BERTRAM GROSVENOR GOODHUE. Like the Beacon Biographies^ each volume has a frontispiece portrait, a photogravure, a calendar of dates, and a bibliography for further reading. The following volume* are issued: Robert Browning, by ARTHUR WAUOM. Daniel Defoe, by WILFRED WHITTEN. Adam Duncan (Lord Camperdown), by H. W. WILSON. George Eliot, by CLARA THOMSON. Cardinal Newman, by A. R. WALLER. John Wesley, by FRANK BANFIELD. Price per volume, cloth, 75c. net} lambskin, $ I. oonct. SMALL, MAYNARD & COMPANY, Publishers.


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iv. 19- goes to the sky, the great expanse (vyácas); let that, verily, fuming abroad, come back thence on the maker.

7. Since thou hast come into being reverted (pratyáñc), having reverted fruit, do thou repel (yu) from me all curses, [repel] very far the deadly weapon.

8. Protect me around with a hundred; defend me with a thousand; may the forceful (ugrá) Indra, O lord of the plants, assign force (ojmán) unto thee.

1. He (?) looks on, he looks toward, he looks away, he looks: the sky, the atmosphere, then the earth—all that, O divine one (f.), he looks at.

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185 2. Three skies, three earths, and these six directions severally—by thee let me see all beings, O divine herb.

3. Of that heavenly eagle art thou the eye-pupil; thou here hast ascended the earth as a wearied bride (vadhū́) a litter.

4. May the thousand-eyed god set it in my right hand; with it do I see every one, both who is Çūdra and [who] Āryan.

5. Make manifest [thy] forms; do not hide thyself away; then mayest thou, O thousand-eyed one, look upon the kimīdíns.

6. Show me the sorcerers; show the sorceresses; show all the piçācás: with this intent I take hold of (ā-rabh) thee, O herb.

7. The eye of Kaçyapa art thou, and of the four-eyed bitch; conceal thou not the piçācá, like the sun gliding (sṛp) in the clear sky (vīdhrá).

8. I have seized (ud-grabh) out of his shelter (paripā́ṇa) the sorcerer, the kimīdín; with it do I see every one, both Çūdra and Āryan.

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Rh Shandy had I known that Mr. Shandy said it or that there was a Mr. Shandy to say anything so wise. The Philadelphia rows of red brick honses, white marble steps, white shutters below and green above, rows of trees shading them, were much the same north of Market Street and south of Pine, except that south of Pine the red brick houses shrank and the white marble and white shutters grew shabby, and north of Market their uniformity was more often broken by brown stone fronts which, together with the greater width of many of the streets, gave a richer and more prosperous air than we could boast down our way. But it was not for Philadelphians, of all people, to question why, and it must have been two or three years later, when I was less awed by Philadelphia, that I went up town of my own free will and out of sheer defiance. I can remember the time when an innocent visit to so harmless a place as Girard College appeared to me in the light of outrageous daring. That is the way in my generation we were taught and learned our duty in Philadelphia.

My excursions to the suburbs, except to Torresdale, were few, which was my loss for no other town's suburbs are more beautiful, and they were not on Philadelphia's Index. Time and the alien had not yet driven the Philadelphian out to the Main Line as an alternative to "Chestnut, Walnut, Spruce and Pine," but many had country houses there; Germantown was popular. Chestnut Hill and Torresdale were beyond reproach. My Father, however, who cultivated most of Philadelphia's prejudices,


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few persons who have a choice of holidays select a Bank holiday, which falls in the spring or summer, as one on which they will travel, or stroll in the country, unless, indeed, they live in neighbourhoods very far removed from large towns. Every railway station is crowded; every booking-office thronged; every seat—nay, all standing room—is occupied in every kind of public conveyance; the roads leading out of London for miles are crowded with every description of vehicle—van, cart, chaise, gig—drawn by every size and sort of donkey, pony, or horse; if it be a dusty day, a great dull unbroken choking cloud of dust hangs over every line of road.


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 Yet in spite of all this, and in spite of the really bad sights to be seen at every public-house on the road, in spite of the wild songs and boisterous behaviour, and reckless driving home at night, which show how sadly intoxication is still bound up with the idea and practical use of a holiday to hundreds of our people, how much intense enjoyment the day gives! how large a part of this enjoyment is unmixed good! And the evil is kept in check very much. We may see the quiet figure of the mounted policeman as we drive home, dark in the twilight, dark amidst the dust, keeping order among the vehicles, making the drunken drivers mind what they are doing. He keeps very tolerable order. And then these days in the country ought to lessen the number of drunkards every year; and more and more we shall be able to trust to the public opinion of the quiet many to preserve order.

And watch, when at last the open spaces


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124 was unexpectedly heterodox in this particular. He could not stand the suburbs—poor man, he came to spending suburban summers in the end—and of them all he held Germantown most sweepingly in disfavour. I cannot remember that he gave a reason for his dislike. It may be that its grey-stone houses offended him as an infidelity to Philadelphia's red brick austerity. But he could never speak of it with patience and from him I got the idea that it was the abyss of the undesirable. One of the biggest surprises of my life was, when I came to look at it with my own eyes, to find it as desirable a place as beauty and history can make.

V

The shopping I had not the money to do would have kept me within a more exclusive radius, for a shopping expedition restricted the Philadelphian who had any respect for herself to Chestnut Street between Eighth and Fifteenth. Probably I was almost the only Philadelphian who knew there were plenty of cheap stores in Second Street, but that I bought the first silk dress I ever possessed there was one of the little indiscretions I had the sense to keep to myself. A bargain in Eighth Street might be disclosed as a clever achievement, if not repeated too often. The old Philadelphia name and the historic record of Lippincott's, for generations among the most successful Philadelphia publishers, would have permitted a periodical excursion into Market Street, even if unlimited latitude,


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362 Do not seek to discover it before it is revelled to you. Wait patiently, and in due time you will be taken by the warders of the secret down the stairway to the underground cavern. And then you will learn the secret of Kralitz."

As the last word passed my father's lips he died, his stern face still set in its harsh lines.

EEP in my memories, I had not noticed our path, but now the dark forms of my guides paused beside a gap in the stone flagging, where a stairway which I had never seen during my wanderings about the castle led into subterranean depths. Down this stairway I was conducted, and presently I came to realize that there was light of a sort—a dim, phosphorescent radiance that came from no recognizable source, and seemed to be less actual light than the accustoming of my eyes to the near-darkness.

I went down for a long time. The stairway turned and twisted in the rock, and the bobbing forms ahead were my only relief from the monotony of the interminable descent. And at last, deep underground, the long stairway ended, and I gazed over the shoulders of my guides at the great door that barred my path. It was roughly chiseled from the solid stone, and upon it were curious and strangely disquieting carvings, symbols which I did not recognize. It swung open, and I passed through and paused, staring about me through a gray sea of mist.

I stood upon a gentle slope that fell away into the fog-hidden distance, from which came a pandemonium of muffled bellowing and high-pitched, shrill squeakings vaguely akin to obscene laughter. Dark, half-glimpsed shapes swam into sight through the haze and disappeared again, and great vague shadows swept overhead on silent wings. Almost beside me was a long rectangular table of stone, and at this table two score of men were seated, watching me from eyes that gleamed dully out of deep sockets. My two guides silently took their places among them.

And suddenly the thick fog began to lift. It was swept raggedly away on the breath of a chill wind. The far dim reaches of the cavern were revealed as the mist swiftly dissipated, and I stood silent in the grip of a mighty fear, and, strangely, an equally potent, unaccountable thrill of delight. A part of my mind seemed to ask, "What horror is this?" And another part whispered, "You know this place!"

But I could never have seen it before. If I had realized what lay far beneath the castle I could never have slept at night for the fear that would have obsessed me. For, standing silent with conflicting tides of horror and ecstasy racing through me, I saw the weird inhabitants of the underground world.

Demons, monsters, unnamable things! Nightmare colossi strode bellowing through the murk, and amorphous gray things like giant slugs walked upright on stumpy legs. Creatures of shapeless soft pulp, beings with flame-shot eyes scatterred over their misshapen bodies like fabled Argus, writhed and twisted there in the evil glow. Winged things that were not bats swooped and fluttered in the tenebrous air, whispering sibilantly—whispering in human voices.

Far away at the bottom of the slope I could see the chill gleam of water, a hidden, sunless sea. Shapes mercifully almost hidden by distance and the semidarkness sported and cried, troubling the surface of the lake, the size of which I could only conjecture. And a flapping thing whose leathery wings stretched like a tent above my head swooped and hovered for a moment, staring with


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Rh anyway, had not been granted to wholesale houses in the choice of a street. The well-known reliability of Strawbridge and Clothier might warrant certain purchases uptown and a furniture dealer as reliable, whose name and address I regret have escaped me, sanction the housekeeper's penetrating still further north. But it was safer, everything considered, to keep to Chestnut Street, and on Chestnut Street to stores approved by long patronage—you were hall-marked "common" if you did not, and the wrong name on the inside of your hat or under the flap of your envelope might be your social undoing. The self-respecting Philadelphian would not have bought her needles and cotton anywhere save at Mustin's, her ribbons anywhere save at Allen's. She would have scorned the visiting card not engraved by Dreka. She would have gone exclusively to Bailey's or Caldwell's for her jewels and silver; to Darlington's or Homer and Colladay's for her gloves and dresses; to Sheppard's for her linen; to Porter and Coates, after Lippincott's, for her books; to Earle's for her pictures;—prints were such an exotic taste that Gebbie and Barrie could afford to hide in Walnut Street, and the collector of books such a rarity that Tenth, or was it Ninth? was as good as any other street for the old book store where I had so unpleasant an experience that I could not well forget it though I have forgotten its proprietor's name. A sign in the window said that old books were bought, and one day, my purse as usual empty but my heart full of hope, I carried there two black-bound,


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Rh eyes, and then darted off and was lost in the gloom.

And all the while, as I shuddered with fear and loathing, within me was this evil glee—this voice which whispered, "You know this place! You belong here! Is it not good to be home?"

I glanced behind me. The great door had swung silently shut; and escape was impossible. And then pride came to my aid. I was a Kralitz, And a Kralitz would not acknowledge fear in the face of the devil himself!

STEPPED forward and confronted the warders, who were still seated regarding me intently from eyes in which a smoldering fire seemed to burn. Fighting down an insane dread that I might find before me an array of fleshless skeletons, I stepped to the head of the table, where there was a sort of crude throne, and peered closely at the silent figure on my right.

It was no bare skull at which I gazed, but a bearded, deadly-pale face. The curved, voluptuous lips were crimson, looking almost rouged, and the dull eyes stared through me bleakly. Inhuman agony had etched itself in deep lines on the white face, and gnawing anguish smoldered in die sunken eyes. I cannot hope to convey the utter strangeness, the atmosphere of unearthliness that surrounded him, almost as palpable as the fetid tomb-stench that welled from his dark garments. He waved a black-swathed arm to the vacant seat at the head of the table, and I sat down.

This nightmare sense of unreality! I seemed to be in a dream, with a hidden part of my mind slowly waking from sleep into evil life to take command of my faculties. The table was set with old-fashioned goblets and trenchers such as had not been used for hundreds of years. There was meat on the trenchers, and red liquor in the jeweled goblets. A heady, overpowering fragrance swam up into my nostrils, mixed with the grave-smell of my companions and the musty odor of a dank and sunless place.

Every white face was turned to me, faces that seemed oddly familiar, although I did not know why. Each face was alike in its blood-red, sensual lips and its expression of gnawing agony, and burning black eyes like the abysmal pits of Tartarus stared at me until I felt the short hairs stir on my neck. But—I was a Kralitz! I stood up and said boldly in archaic German that somehow came familiarly from my lips, "I am Franz, twenty-first Baron Kralitz. What do you want with me?"

A murmur of approval went around the long table. There was a stir. From the foot of the board a huge bearded man arose, a man with a frightful scar that made the left side of his face a horror of healed white tissue. Again the odd thrill of familiarity ran through me; I had seen that face before, and vaguely I remembered looking at it through dim twilight.

The man spoke in the old guttural German. "We greet you, Franz, Baron Kralitz. We greet you and pledge you, Franz—and we pledge the House of Kralitz!"

With that he caught up the goblet before him and held it high. All along the long table the black-swathed ones arose, and each held high his jeweled cup, and pledged me. They drank deeply, savoring the liquor, and I made the bow custom demanded. I said, in words that sprang almost unbidden from my mouth:

"I greet you, who are the warders of the secret of Kralitz, and I pledge you in return."

All about me, to the farthermost reaches of the dim cavern, a hush fell, and the bellows and howlings, and the insane


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126 gilt-edged French books of the kind nobody dreams of reading that I had brought home triumphantly as prizes from the Convent: but I and my poor treasures were dismissed with such contempt and ridicule that my spirit was broken and I could not summon up pluck to carry them to Leary's, in Ninth Street, who were more liberal even than Charles Lamb in their definition, and to whom anything printed and bound was a book to be bought and sold.

If hunger overtook the shopper, she would have eaten her oyster stew only at Jones's on Eleventh Street or Burns's on Fifteenth; or if the heat exhausted her, she would have cooled off on ice-cream only at Sautter's or Dexter's, on soda-water only at Wyeth's or Hubbell's. The hours for shopping were as circumscribed as the district. To be seen on Chestnut Street late in the afternoon, if not unpardonable, was certainly not quite the thing.

VI

Shopping without money had no charm and could never help to dispose of my interminable hours. The placid beauty of the shopless streets was of a kind to appeal more to age than youth. I wonder to this day at the time I allowed to pass before I shook off my respect for Philadelphia conventions sufficiently to relieve the dulness of my life by straying from the Philadelphia beaten track. The most daring break at first was a stroll on Sunday afternoon over to West Philadelphia and to Woodland's. Later, when, with a friend, I went on long tramps through


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364 tittering of the flying things, were no longer heard. My companions leaned expectantly toward me. Standing alone at the head of the board, I raised my goblet and drank. The liquor was heady, exhilarating, with a faintly brackish flavor.

And abruptly I knew why the painracked, ruined face of my companion had seemed familiar; I had seen it often among the portraits of my ancestors, the frowning, disfigured visage of the founder of the House of Kralitz that glared down from the gloom of the great hall. In that fierce white light of revelation I knew my companions for what they were; I recognized them, one by one, remembering their canvas counterparts. But there was a change! Like an impalpable veil, the stamp of ineradicable evil lay on the tortured faces of my hosts, strangely altering their features, so that I could not always be sure I recognized them. One pale, sardonic face reminded me of my father, but I could not be sure, so monstrously altered was its expression.

I was dining with my ancestors—the House of Kralitz!

My cup was still held high, and I drained it, for somehow the grim revelation was not entirely unexpected. A strange glow thrilled through my veins, and I laughed aloud for the evil delight that was in me. The others laughed too, a deep-throated merriment like the barking of wolves—tortured laughter from men stretched on the rack, mad laughter in hell! And all through the hazy cavern came the clamor of the devil's brood! Great figures that towered many spans high rocked with thundering glee, and the flying things tittered slyly overhead. And out over the vast expanse swept the wave of frightful mirth, until the halfseen things in the black waters sent out bellows that tore at my eardrums, and the unseen roof far overhead sent back roaring echoes of the clamor.

And I laughed with them, laughed insanely, until I dropped exhausted into my seat and watched the scarred man at the other end of the table as he spoke.

"You are worthy to be of our company, and worthy to eat at the same board. We have pledged each other, and you are one of us; we shall eat together."

And we fell to, tearing like hungry beasts at the succulent white meat in the jeweled trenchers. Strange monsters served us, and at a chill touch on my arm I turned to find a dreadful crimson thing, like a skinned child, refilling my goblet. Strange, strange and utterly blasphemous was our feast. We shouted and laughed and fed there in the hazy light, while all around us thundered the evil horde. There was hell beneath Castle Kralitz, and it held high carnival this night.

RESENTLY we sang a fierce drinking-song, swinging the deep cups back and forth in rhythm with our shouted chant. It was an archaic song, but the obsolete words were no handicap, for I mouthed them as though they had been learned at my mother's knee. And at the thought of my mother a trembling and a weakness ran through me abruptly, but I banished it with a draft of the heady liquor.

Long, long we shouted and sang and caroused there in the great cavern, and after a time we arose together and trooped to where a narrow, high-arched bridge spanned the tenebrous waters of the lake. But I may not speak of what was at the other end of the bridge, nor of the unnamable things that I saw—and did! I learned of the fungoid, inhuman beings that dwell on far cold Yuggoth, of the cyclopean shapes that attend unsleeping Cthulhu in his submarine city, of the strange pleasures that the followers of leprous, subterranean Yog-Sothoth may