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Rh you. The fact that you are not intellectually conscious of close and intimate contact with the indwelling Adjuster does not in the least disprove such an exalted experience. The proof of fraternity with the divine Adjuster consists wholly in the nature and extent of the fruits of the spirit which are yielded in the life experience of the individual believer. "By their fruits you shall know them."

It is exceedingly difficult for the meagerly spiritualized, material mind of mortal man to experience marked consciousness of the spirit activities of such divine entities as the Paradise Adjusters. As the soul of joint mind and Adjuster creation becomes increasingly existent, there also evolves a new phase of soul consciousness which is capable of experiencing the presence, and of recognizing the spirit leadings and other supermaterial activities, of the Mystery Monitors.

The entire experience of Adjuster communion is one involving moral status, mental motivation, and spiritual experience. The self-realization of such an achievement is mainly, though not exclusively, limited to the realms of soul consciousness, but the proofs are forthcoming and abundant in the manifestation of the fruits of the spirit in the lives of all such inner-spirit contactors.

Though the Paradise Deities, from the universe standpoint, are as one, in their spiritual relations with such beings as inhabit Urantia they are also three distinct and separate persons. There is a difference between the Godheads in the matter of personal appeals, communion, and other intimate relations. In the highest sense, we worship the Universal Father and him only. True, we can and do worship the Father as he is manifested in his Creator Sons, but it is the Father, directly or indirectly, who is worshiped and adored.

Supplications of all kinds belong to the realm of the Eternal Son and the Son's spiritual organization. Prayers, all formal communications, everything except adoration and worship of the Universal Father, are matters that concern a local universe; they do not ordinarily proceed out of the realm of the jurisdiction of a Creator Son. But worship is undoubtedly encircuited and dispatched to the person of the Creator by the function of the Father's personality circuit. We further believe that such registry of the homage of an Adjuster-indwelt creature is facilitated by the Father's spirit presence. There exists a tremendous amount of evidence to substantiate such a belief, and I know that all orders of Father fragments are empowered to register the bona fide adoration of their subjects acceptably in the presence of the Universal Father. The Adjusters undoubtedly also utilize direct prepersonal channels of communication with God, and they are likewise able to utilize the spirit-gravity circuits of the Eternal Son.

Worship is for its own sake; prayer embodies a self- or creature-interest element; that is the great difference between worship and prayer. There is absolutely no self-request or other element of personal interest in true worship; we simply worship God for what we comprehend him to be. Worship asks nothing and expects nothing for the worshiper. We do not worship the Father because of anything we may derive from such veneration; we render such devotion and engage in such worship as a natural and spontaneous reaction to the recognition of the Father's matchless personality and because of his lovable nature and adorable attributes.

The moment the element of self-interest intrudes upon worship, that instant devotion translates from worship to prayer and more appropriately should be di-


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66 rected to the person of the Eternal Son or the Creator Son. But in practical religious experience there exists no reason why prayer should not be addressed to God the Father as a part of true worship.

When you deal with the practical affairs of your daily life, you are in the hands of the spirit personalities having origin in the Third Source and Center; you are co-operating with the agencies of the Conjoint Actor. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spirit operating on your world and throughout your universe.

The Creator or Sovereign Sons who preside over the destinies of the local universes stand in the place of both the Universal Father and the Eternal Son of Paradise. These Universe Sons receive, in the name of the Father, the adoration of worship and give ear to the pleas of their petitioning subjects throughout their respective creations. To the children of a local universe a Michael Son is, to all practical intents and purposes, God. He is the local universe personification of the Universal Father and the Eternal Son. The Infinite Spirit maintains personal contact with the children of these realms through the Universe Spirits, the administrative and creative associates of the Paradise Creator Sons.

Sincere worship connotes the mobilization of all the powers of the human personality under the dominance of the evolving soul and subject to the divine directionization of the associated Thought Adjuster. The mind of material limitations can never become highly conscious of the real significance of true worship. Man's realization of the reality of the worship experience is chiefly determined by the developmental status of his evolving immortal soul. The spiritual growth of the soul takes place wholly independently of the intellectual self-consciousness.

The worship experience consists in the sublime attempt of the betrothed Adjuster to communicate to the divine Father the inexpressible longings and the unutterable aspirations of the human soul—the conjoint creation of the God-seeking mortal mind and the God-revealing immortal Adjuster. Worship is, therefore, the act of the material mind's assenting to the attempt of its spiritualizing self, under the guidance of the associated spirit, to communicate with God as a faith son of the Universal Father. The mortal mind consents to worship; the immortal soul craves and initiates worship; the divine Adjuster presence conducts such worship in behalf of the mortal mind and the evolving immortal soul. True worship, in the last analysis, becomes an experience realized on four cosmic levels: the intellectual, the morontial, the spiritual, and the personal—the consciousness of mind, soul, and spirit, and their unification in personality.

The morality of the religions of evolution drives men forward in the God quest by the motive power of fear. The religions of revelation allure men to seek for a God of love because they crave to become like him. But religion is not merely a passive feeling of "absolute dependence" and "surety of survival"; it is a living and dynamic experience of divinity attainment predicated on humanity service.

The great and immediate service of true religion is the establishment of an enduring unity in human experience, a lasting peace and a profound assurance.

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 Rh With primitive man, even polytheism is a relative unification of the evolving concept of Deity; polytheism is monotheism in the making. Sooner or later, God is destined to be comprehended as the reality of values, the substance of meanings, and the life of truth.

God is not only the determiner of destiny; he is man's eternal destination. All nonreligious human activities seek to bend the universe to the distorting service of self; the truly religious individual seeks to identify the self with the universe and then to dedicate the activities of this unified self to the service of the universe family of fellow beings, human and superhuman.

The domains of philosophy and art intervene between the nonreligious and the religious activities of the human self. Through art and philosophy the material-minded man is inveigled into the contemplation of the spiritual realities and universe values of eternal meanings.

All religions teach the worship of Deity and some doctrine of human salvation. The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.

The Hebrews based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesus revealed a God of love, and love is all-embracing of truth, beauty, and goodness.

The Zoroastrians had a religion of morals; the Hindus a religion of metaphysics; the Confucianists a religion of ethics. Jesus lived a religion of service. All these religions are of value in that they are valid approaches to the religion of Jesus. Religion is destined to become the reality of the spiritual unification of all that is good, beautiful, and true in human experience.

The Greek religion had a watchword "Know yourself"; the Hebrews centered their teaching on "Know your God"; the Christians preach a gospel aimed at a "knowledge of the Lord Jesus Christ"; Jesus proclaimed the good news of "knowing God, and yourself as a son of God." These differing concepts of the purpose of religion determine the individual's attitude in various life situations and foreshadow the depth of worship and the nature of his personal habits of prayer. The spiritual status of any religion may be determined by the nature of its prayers.

The concept of a semihuman and jealous God is an inevitable transition between polytheism and sublime monotheism. An exalted anthropomorphism is the highest attainment level of purely evolutionary religion. Christianity has elevated the concept of anthropomorphism from the ideal of the human to the transcendent and divine concept of the person of the glorified Christ. And this is the highest anthropomorphism that man can ever conceive.

The Christian concept of God is an attempt to combine three separate teachings:

The Hebrew concept—God as a vindicator of moral values, a righteous God. The Greek concept—God as a unifier, a God of wisdom.


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68 Jesus' concept—God as a living friend, a loving Father, the divine presence.

It must therefore be evident that composite Christian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christianity were generally based on the personal religious experience of three different persons: Philo of Alexandria, Jesus of Nazareth, and Paul of Tarsus.

In the study of the religious life of Jesus, view him positively. Think not so much of his sinlessness as of his righteousness, his loving service. Jesus upstepped the passive love disclosed in the Hebrew concept of the heavenly Father to the higher active and creature-loving affection of a God who is the Father of every individual, even of the wrongdoer.

Morality has its origin in the reason of self-consciousness; it is superanimal but wholly evolutionary. Human evolution embraces in its unfolding all endowments antecedent to the bestowal of the Adjusters and to the pouring out of the Spirit of Truth. But the attainment of levels of morality does not deliver man from the real struggles of mortal living. Man's physical environment entails the battle for existence; the social surroundings necessitate ethical adjustments; the moral situations require the making of choices in the highest realms of reason; the spiritual experience (having realized God) demands that man find him and sincerely strive to be like him.

Religion is not grounded in the facts of science, the obligations of society, the assumptions of philosophy, or the implied duties of morality. Religion is an independent realm of human response to life situations and is unfailingly exhibited at all stages of human development which are postmoral. Religion may permeate all four levels of the realization of values and the enjoyment of universe fellowship: the physical or material level of self-preservation; the social or emotional level of fellowship; the moral or duty level of reason; the spiritual level of the consciousness of universe fellowship through divine worship.

The fact-seeking scientist conceives of God as the First Cause, a God of force. The emotional artist sees God as the ideal of beauty, a God of aesthetics. The reasoning philosopher is sometimes inclined to posit a God of universal unity, even a pantheistic Deity. The religionist of faith believes in a God who fosters survival, the Father in heaven, the God of love.

Moral conduct is always an antecedent of evolved religion and a part of even revealed religion, but never the whole of religious experience. Social service is the result of moral thinking and religious living. Morality does not biologically lead to the higher spiritual levels of religious experience. The adoration of the abstract beautiful is not the worship of God; neither is exaltation of nature nor the reverence of unity the worship of God.

Evolutionary religion is the mother of the science, art, and philosophy which elevated man to the level of receptivity to revealed religion, including the bestowal of Adjusters and the coming of the Spirit of Truth. The evolutionary picture of human existence begins and ends with religion, albeit very different qualities of religion, one evolutional and biological, the other revelational


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Rh and periodical. And so, while religion is normal and natural to man, it is also optional. Man does not have to be religious against his will.

Religious experience, being essentially spiritual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of God creates a paradox in finite comprehension. It is well-nigh impossible for human logic and finite reason to harmonize the concept of divine immanence, God within and a part of every individual, with the idea of God's transcendence, the divine domination of the universe of universes. These two essential concepts of Deity must be unified in the faith-grasp of the concept of the transcendence of a personal God and in the realization of the indwelling presence of a fragment of that God in order to justify intelligent worship and validate the hope of personality survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortal capacity for intellectual comprehension.

Mortal man secures three great satisfactions from religious experience, even in the days of his temporal sojourn on earth:

Intellectually he acquires the satisfactions of a more unified human consciousness. Philosophically he enjoys the substantiation of his ideals of moral values. Spiritually he thrives in the experience of divine companionship, in the spiritual satisfactions of true worship.

God-consciousness, as it is experienced by an evolving mortal of the realms, must consist of three varying factors, three differential levels of reality realization. There is first the mind consciousness—the comprehension of the idea of God. Then follows the soul consciousness—the realization of the ideal of God. Last, dawns the spirit consciousness—the realization of the spirit reality of God. By the unification of these factors of the divine realization, no matter how incomplete, the mortal personality at all times overspreads all conscious levels with a realization of the personality of God. In those mortals who have attained the Corps of the Finality all this will in time lead to the realization of the supremacy of God and may subsequently eventuate in the realization of the ultimacy of God, some phase of the absonite superconsciousness of the Paradise Father.

The experience of God-consciousness remains the same from generation to generation, but with each advancing epoch in human knowledge the philosophic concept and the theologic definitions of God must change. God-knowingness, religious consciousness, is a universe reality, but no matter how valid (real) religious experience is, it must be willing to subject itself to intelligent criticism and reasonable philosophic interpretation; it must not seek to be a thing apart in the totality of human experience.

Eternal survival of personality is wholly dependent on the choosing of the mortal mind, whose decisions determine the survival potential of the immortal soul. When the mind believes God and the soul knows God, and when, with the fostering Adjuster, they all desire God, then is survival assured. Limitations of intellect, curtailment of education, deprivation of culture, impoverishment of social status, even inferiority of the human standards of morality resulting from the unfortunate lack of educational, cultural, and social advantages, cannot invalidate the presence of the divine spirit in such unfortunate and humanly handicapped but believing individuals. The indwelling of the Mystery Monitor con-


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70 stitutes the inception and insures the possibility of the potential of growth and survival of the immortal soul.

The ability of mortal parents to procreate is not predicated on their educational, cultural, social, or economic status. The union of the parental factors under natural conditions is quite sufficient to initiate offspring. A human mind discerning right and wrong and possessing the capacity to worship God, in union with a divine Adjuster, is all that is required in that mortal to initiate and foster the production of his immortal soul of survival qualities if such a spirit-endowed individual seeks God and sincerely desires to become like him, honestly elects to do the will of the Father in heaven.

The Universal Father is the God of personalities. The domain of universe personality, from the lowest mortal and material creature of personality status to the highest persons of creator dignity and divine status, has its center and circumference in the Universal Father. God the Father is the bestower and the conservator of every personality. And the Paradise Father is likewise the destiny of all those finite personalities who wholeheartedly choose to do the divine will, those who love God and long to be like him.

Personality is one of the unsolved mysteries of the universes. We are able to form adequate concepts of the factors entering into the make-up of various orders and levels of personality, but we do not fully comprehend the real nature of the personality itself. We clearly perceive the numerous factors which, when put together, constitute the vehicle for human personality, but we do not fully comprehend the nature and significance of such a finite personality.

Personality is potential in all creatures who possess a mind endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mind endowment alone is not personality, neither is spirit nor physical energy. Personality is that quality and value in cosmic reality which is exclusively bestowed by God the Father upon these living systems of the associated and co-ordinated energies of matter, mind, and spirit. Neither is personality a progressive achievement. Personality may be material or spiritual, but there either is personality or there is no personality. The other-than-personal never attains the level of the personal except by the direct act of the Paradise Father.

The bestowal of personality is the exclusive function of the Universal Father, the personalization of the living energy systems which he endows with the attributes of relative creative consciousness and the freewill control thereof. There is no personality apart from God the Father, and no personality exists except for God the Father. The fundamental attributes of human selfhood, as well as the absolute Adjuster nucleus of the human personality, are the bestowals of the Universal Father, acting in his exclusively personal domain of cosmic ministry.

The Adjusters of prepersonal status indwell numerous types of mortal creatures, thus insuring that these same beings may survive mortal death to personalize as morontia creatures with the potential of ultimate spirit attainment. For, when such a creature mind of personality endowment is indwelt by a fragment of the spirit of the eternal God, the prepersonal bestowal of the personal Father, then does this finite personality possess the potential of the divine and the eternal and aspire to a destiny akin to the Ultimate, even reaching out for a realization of the Absolute.


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Rh Capacity for divine personality is inherent in the prepersonal Adjuster; capacity for human personality is potential in the cosmic-mind endowment of the human being. But the experiential personality of mortal man is not observable as an active and functional reality until after the material life vehicle of the mortal creature has been touched by the liberating divinity of the Universal Father, being thus launched upon the seas of experience as a self-conscious and a (relatively) self-determinative and self-creative personality. The material self is truly and unqualifiedly personal.

The material self has personality and identity, temporal identity; the pre-personal spirit Adjuster also has identity, eternal identity. This material personality and this spirit prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identity of the immortal soul.

Having thus provided for the growth of the immortal soul and having liberated man's inner self from the fetters of absolute dependence on antecedent causation, the Father stands aside. Now, man having thus been liberated from the fetters of causation response, at least as pertains to eternal destiny, and provision having been made for the growth of the immortal self, the soul, it remains for man himself to will the creation or to inhibit the creation of this surviving and eternal self which is his for the choosing. No other being, force, creator, or agency in all the wide universe of universes can interfere to any degree with the absolute sovereignty of the mortal free will, as it operates within the realms of choice, regarding the eternal destiny of the personality of the choosing mortal. As pertains to eternal survival, God has decreed the sovereignty of the material and mortal will, and that decree is absolute.

The bestowal of creature personality confers relative liberation from slavish response to antecedent causation, and the personalities of all such moral beings, evolutionary or otherwise, are centered in the personality of the Universal Father. They are ever drawn towards his Paradise presence by that kinship of being which constitutes the vast and universal family circle and fraternal circuit of the eternal God. There is a kinship of divine spontaneity in all personality.

The personality circuit of the universe of universes is centered in the person of the Universal Father, and the Paradise Father is personally conscious of, and in personal touch with, all personalities of all levels of self-conscious existence. And this personality consciousness of all creation exists independently of the mission of the Thought Adjusters.

As all gravity is circuited in the Isle of Paradise, as all mind is circuited in the Conjoint Actor and all spirit in the Eternal Son, so is all personality circuited in the personal presence of the Universal Father, and this circuit unerringly transmits the worship of all personalities to the Original and Eternal Personality.

Concerning those personalities who are not Adjuster indwelt: The attribute of choice-liberty is also bestowed by the Universal Father, and such persons are likewise embraced in the great circuit of divine love, the personality circuit of the Universal Father. God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.


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 72 And this represents my efforts to present the relation of the living God to the children of time. And when all is said and done, I can do nothing more helpful than to reiterate that God is your universe Father, and that you are all his planetary children.

[This is the fifth and last of the series presenting the narrative of the Universal Father by a Divine Counselor of Uversa.]


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 it into a dish, and garnish it with sweetmeats, flowers, or any thing you fancy,

Have a plain mould, either long or round, about three inches deep; have some mould jelly made as directed, and put some at the bottom of the mould about a quarter of an inch thick, let it be cold, then put in ripe peaches, grapes, or any sort of ripe fruit, preserved fruit, or China oranges cut in quarters, or in any shape you fancy; put in a little jelly blood-warm, and let it stand til it is cold to fasten your fruit in its place, otherwise it will rise up; then fill up your mould with blood-warm jelly,let it stand till it is thoroughly cold, then turn it into a dish, and garnish it to your fancy.

These jellies look extremely well in a dish, if you are careful to put in your fruit neatly, to shew it to advantage, and your jelly very clear, as a little experience will teach you.

Pare the apricots, take out the stones, break them, take out the kernels and blanch them; then, to every pound of apricots boil one pound of sugar, till it blows very strong; put in the apricots, and boil them very brisk, till they are all broke; take them off, bruise them well, put in the kernels, and stir them all together over the fire; then fill your pots or glasses with them.

Provide some fine rich apricots, cut them in thin pieces, and infuse them in an earthen pot till


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 till they are tender and dry; put a pound of double refined sugar, and three spoonfuls of water to every pound and an half of apricots; then boil your sugar to a candy height, and put it upon your apricots; set them over a slow fire, and stir them till they appear clear and thick; but they must only simmer, not boil; then put them in your glasses.

Press out the water from the raspberries, and to every pound of raspberries take one pound of sugar; first dry the raspberries in a pan over the fire, but keep them stirring lest they burn; put in your sugar, incorporate them well together, and fill your glasses or pots, covering them with thin white paper close to the jam, whilst it is hot, when cold tie them over with other paper.

Take a quart of currant jelly, and two quarts of ripe, but sound raspberries, bruise them well together over a slow fire, boil it six or seven minutes, keep stirring all the time; pour it in your gallipots, and paper it as your do the currant jelly.

Take raspberries full ripe, bruise them fine, add a gill of the juice of currants, pass them through a sieve, to take out all the seeds; to every pound of pulp put a pound of double refined sugar pounded, boil it to a proper thickness, put it into small pots or glasses, paper it down according to the receipt for currant jelly, and keep it in a dry place: if you perceive it does


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 does not keep, boil it again and add some more sugar to it.

Gather your raspberries when they are ripe and dry, pick them very carefully from the stalks and dead ones, crush them in a bowl with a silver or wooden spoon, (pewter is apt to turn them to a purple colour); as soon as you have crushed them, strew in their weight of loaf sugar, and half their own weight of currant juice, baked and strained as for jelly; then set them over a clear slow fire, boil them half an hour, skim them well, and keep stirring them at the time, then put them into pots or glasses, with brandy papers over them, and keep them for use.
 * Note.—As soon as you have got your berries, strew in your sugar: do not let them stand long before you boil them, it will preserve their flavour.

Take six pounds of cherries, stone them into four pounds of loaf sugar, and let them stand till the sugar is dissolved; then set them on the fire to boil very fast; when you find them stiff, shake in half a pound of sugar more, let it boil till it comes clear from the bottom of your preserving pan, and then it is enough.

Stone some cherries, boil them well, and break them; take them off the fire, let the juice run from them; to three pounds of cherries boil gether


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 half a pint of red currant juice, and half a pound of loaf sugar; put in the cherries as they boil, sift in three quarters of a pound of sugar; boil the cherries very fast for more than half an hour; when cold, put on brandy paper.

Take some of the finest scarlet strawberries, gathered when they are full ripe, pick them from the stalks, put some juice of strawberries to them, beat and sift their weight in double-refined sugar, and strew it over them: put them into a preserving pan, set them over a slow fire, boil them twenty minutes, and skim them; then put them in glasses, when cold put brandy-paper on them.

Gather your currants when they are full ripe on a dry day, pick them from the stalks, then bruise them well in a bowl, and to every pound of currants put a pound of double refined sugar beaten and sifted, put them into a preserving pan, boil them half an hour, skim and keep them stirring all the time, then put them into pots; when cold, put brandy-paper over, and tie white paper over all.

Before they are ripe, but at the full growth, take the green gooseberries; pick out the seeds, green them, as directed for green hops; then drain them, beat them in a mortar with their weight of sugar; take a pint of gooseberries, boil them in a pint of water, then squeeze them, and


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 and to every half pint of liquor, put three quarters of a pound of loaf sugar; boil and skim it well, throw in your gooseberries, let them boil till thick, green and clear, put in glasses, to use them.

Take some large full grown green gooseberries, but not too ripe; cut them in half, take out the seeds; put them in a pan of cold spring water, lay some vine leaves at the bottom, then some gooseberries, then vine leaves, till the fruit is in the pan; cover it very close that no steam can evaporate, and set them on a very slow fire; when they are scalding hot, take them off; then set them on, and take them off again; they must be done so till they are of a good green; lay them on a sieve to drain, beat them in a marble mortar with their weight in sugar; then take a quarter of water, and a quart of gooseberries, boil them to a mash, squeeze them; to every pint of this liquor, put a pound of fine loaf sugar, boil and skim it; then put in the green gooseberries, let them boil till they are thick and clear, and of a good green.

Always have every thing in readiness before you begin to make any kind of cakes, then beat your eggs well, and never leave them till they are


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 are finished, as by that means your cakes will not be so light. When you put butter in your cakes, be particularly careful in beating it to a fine cream before you put in the sugar, otherwise double the beating will not have so good an effect. Rice cakes, seed cakes, or plumb cakes, are best baked in wooden garths; for when they are baked in pots or tins, the outsides of the cakes are burned, and they are so confined that the heat cannot penetrate into the middle, which hinders its rising.

Take six Seville oranges, grate the rinds of two of them, then cut off the rinds of all six to the juice, and boil them in water till very tender; squeeze out all the water you can, and beat them to a paste in a marble mortar; rub it through a hair sieve, and what will not easily rub through, must be beaten again till it will; cut to pieces the insides of your oranges, and rub as much of them through as you possibly can; then boil about six or eight pippins in as much water as will almost cover them; boil them to a paste, and rub it through a sieve to the rest; put all in a pan together, and give them a thorough heat till they are well mingled; then, to every pound of this paste take one pound and a quarter of loaf sugar; clarify the sugar, and boil it to the crick; put in your paste and the grated peel, and stir it all-together, over a slow fire, till it is well mixed, and the sugar all melted; then, with a spoon, fill your round tin moulds, and set them in a warm stove to dry; when


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 when dry on the tops, turn them on sieves to dry on the other side; and when quite dry, box them up.

Take what quantity you please of Seville oranges that have good rinds, quarter them, and boil them in two or three waters till they are tender, and the bitterness is gone off; skin them and lay them on a clean napkin to dry; take all the skins and seeds out of the pulp with a knife, shred the peels fine, put them to the pulp, weigh them, and put rather more than their weight of fine sugar into a tossing pan, with just as much water as will dissolve it; boil it till it becomes a perfect sugar, and then by degrees put in your orange peels and pulp; stir them well before you set them on the fire; boil it very gently into flat-bottomed glasses; set them in a stove, and keep them in a constant and moderate heat; and when they are candied on the top, turn them out upon glasses.

Take the best pippins, pare them into as much water as will cover them, and boil them to a mash; then press out the jelly upon a sieve, and strain it through a bag, adding juice of oranges to give it an agreeable taste; to every pound of jelly take one pound and a quarter of loaf sugar, boil it till it cracks, and then put in the jelly and the rind of a grated orange or two; stir it up gently over a slow fire, till all is incorporated together; then take it off, and fill your clear cake


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 cake glasses; what scum arises on the top, you must carefully take off before they are cold; then put them into a stove, and when you find them begin to crust upon the upper side, turn them out upon the upper side, turn them out upon squares of glasses, and put them to dry again; when they begin to have a tender candy, cut them into quarters or what pieces you please, and let them dry till hard; then turn them on sieves, and, when thorough dry, put them in your boxes. As they begin to sweat in the box, shift them from time to time; and it will be requisite to put no more than one row in a box, at the beginning, till they do not sweat. Lemon colour cakes are made with lemons as these.

To make Lemon Cakes.

Take six thick raised lemons, grate two of them, then pare off all the yellow peel, and strip the white to the juice, which white boil till tender and make a paste exactly as for orange cakes.

Another Way.

Take the best coloured lemons, scrape out the blacks, and grate off the peel clean; put the peel into a strainer, wet what sugar you think will serve and boil it to a candy-height; then take it off and put in your lemon peel; when it boils take it off, squeeze in a little lemon juice, and drop them on buttered plates or papers; you may put in musk or ambergris if you please.

To make Gooseberry clear Cakes.

Gooseberry clear cakes may be made after the same manner as the paste, with this difference only,


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 only, strain the jelly through the bag before you weight it for use.

To make Raspberry Cakes.

Pick all the grubs and spotted raspberries away, then bruise the rest and put them on a hair sieve over an earthen pan, put on them a board and weigh to press out all the water you can, then put the paste into your preserving pan, and dry it over the fire, till you perceive no moisture left in it, stirring it all the time it is on the fire to keep it from burning; weigh it, and to every pound take one pound and two ounces of sugar, beat to a fine powder, and put it in by degrees; when all is in, put it on the fire and incorporate them well together; take them from the fire, scrape all to one side of the pan,let it cool a very little, then put it into your moulds; when quite cold, put them into your stove without dusting them, and dry it as other paste.
 * Note.—You must take particular care that your paste does not boil after your sugar is in, for if it does it will grow greasy.

To make Raspberry clear Cakes.

Take two quarts of ripe gooseberries, or white currants, and one quarts of red raspberries; put them into a stone jug, and stop them close;put them into a stone jug, and stop them close; put it into a pot of cold water, as much as will cover the next of the jug, boil them in that water till it comes to a paste, then turn them out in a hair sieve placed over a pan, press out all the jelly, and strain it through the jelly-bag; take twenty ounces of double refined sugar, and boil


text:
Page:Completeconfectioner Glasse 1800.djvu/142

 boil it till it will crack in the water; take it from the fire, put in your jelly, and stir it over a slow fire till all the sugar is melted; give it a good heat till all is incorporated, take it from the fire, scum it well, and fill your cake glasses; take off what scum is on them and put them into the stove to dry, observing the method directed before for clear cakes.

 * Note.—In filling out your clear cakes, and clear pastes, you must be as expeditious as possible, for if it cools it will be a jelly before you can get it into them.

White raspberry clear cakes are made after the same manner, only mixing white raspberries with the gooseberries in the infusion.

Another Way.

Take two quarts of gooseberries and two quarts of red raspberries, put them in a pan with about a pint and an half of water, boil them over a quick fire to a mummy, throw them upon an earthen pan, press out all the juice, then take that juice and boil it in another quart of raspberries; throw them on a sieve, and rub all through the sieve that you can; when put in the seeds, and weight the paste; to every pound, take twenty ounces of fine loaf sugar boiled; when clarified till it cracks, remove it from the fire, put in your paste, mix it well, and set it over a slow fire, stirring it till all the sugar is melted and you find it is become a jelly; take it from the fire, and fill your pots or glasses whilst very hot; scum them, and put them into the stove, observing


text:
Page:Completeconfectioner Glasse 1800.djvu/143

 observing when cold to dry them as your do other pastes.

To make Raspberry Biscuits.

Press out the juice and dry the paste a little over the fire, then rub all the pulp through a sieve, and weigh them; to every pound take eighteen ounces of sugar sifted very fine, and the whites of four eggs; put all in the pan together, and with a whisk beat it til it is very stiff, so that you may lay it in pretty high drops, and when it is so beaten, drop it in what form you please on the glazed sides of cards, paper being too thin; if it be difficult to get them off, dust them a little with very fine sugar, and put them into a very warm stove to dry; when they are dry enough they will come easily from the cards, but whilst soft they will not stir; then take and turn them on a sieve, let them remain a day or two in the stove, then pack them up in your box, and they will, in a dry place, keep all the year without shifting them.

To make a Bride Cake.

Take four pounds of fine flour well dried, four pounds of fresh butter, two pounds of loaf sugar; pound and sift fine a quarter of an ounce of mace, and the same quantity of nutmegs; to every pound of flour put eight eggs; wash and pick four pounds of currants, and dry them before the fire; blanch a pound of sweet almonds, and cut them lengthways very thin, a pound of citron, a pound of candied orange, a pound of candied lemon, and half a pint of brandy; first work the butter with your hand to a cream, then beat


text:
Page:Old Melbourne Memories.djvu/151

 any white man of the period. Bulls were seldom bought. Not the smallest trouble was taken about their breeding. No money was spent, except upon the stud, in which were some noble Clydesdales—on one of them, by the way, I once saw the proprietor, and very worthily mounted he was. The animal in question was a son of old Farmer's Favourite, a gigantic gray, no doubt having some blood on the side of the dam, and seventeen hands in height. He was active and well paced, and carried his nineteen stone most creditably.

There were sheep on the run as well as cattle. From the richness of the soil and herbage they suffered a good deal with foot-rot, which they were permitted to cure by nature's own healing art. But they paid pretty well, too, growing a heavy fleece, and gradually increasing in numbers—shepherds, ailments, and occasional free selection by dingoes notwithstanding.

Mr. Carmichael either bought the place very early or "took it up"—the latter most likely. Such a property was, presumably, not often in the market; but the proprietor told me that he had once placed it under offer, at what he doubtless considered a very fancy price, to Mr. Jack Buchanan, a handsome, spirited young Scot, who bought one of the Messrs. Boldens' runs—the Lake—in 1844. The extreme fancy price being £3 per head for the cattle and 10s. all round for the sheep, the run about a quarter stocked!

After the gold "broke out," the drafts of fat cattle from Harton Hills began to tell up in such figures on the right side of his banking account that

title: Page:Old Melbourne Memories.djvu/151


text:
Page:Old Melbourne Memories.djvu/152

 the owner saw the necessity for acquiring the fee-simple. This was effected, like everything else there, without much trouble. A good house was built, fencing was put up. Thousands of acres were purchased, and the whole run pretty well "secured," out of its own profits solely, by the time the invasion of the free-selecting Goths and Vandals under Gavan Duffy's Act took place. Mr. Carmichael ultimately retired, and betook himself to a town life. But, however his idyll ended, no better example than Blackfellows' Creek ever demonstrated the soundness of the old squatting belief before alluded to, that the run is everything—stock, improvements, management, capital, etc., being all secondary considerations.

It has been mentioned in the early portions of these reminiscences that the Mount Rouse station, originally taken up by Mr. John Cox, had been resumed by the Government of the day, represented by His Honour the Superintendent, and devoted to the use and benefit of the aborigines of the district. Some compunction seems to have been felt by Mr. La Trobe, a humane and highly-cultured person, at the rapid decrease and deterioration of the native race. Whether he originated the idea of an aboriginal protectorate, with a staff of officials known as "Black Protectors," I cannot state with precision. A certain missionary named Robinson had the credit of inducing the remnant of the wild men and women of Tasmania to surrender to the clemency of the Government. They were then, with a somewhat doubtful generosity, presented with an island, and maintained thereon at the charges

title: Page:Old Melbourne Memories.djvu/152


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Page:Old Melbourne Memories.djvu/153

 of the State. It does not appear that they lacked henceforth any material comfort. But the fierce savages who had long harassed the outlying settlers, and who possessed considerably more "bulldog" in the way of courage than their continental congeners, refused to thrive or multiply when "cabined, cribbed, confined," even though they had alternation of landscape in their island home, and but the restless sea for their encircling boundary. They pined away slowly; but a few years since the last female of the race died. The monotonous comfort told on health and spirits. It was wholly alien to the constitution of the wild hunters and warriors who had been wont to traverse pathless woods, to fish in the depths of forest streams, to chase the game of their native land through the lone untrampled mead, or the hoar primeval forests which lay around the snow-crested mountain range.

The missionary diplomatist displayed an amount of nerve and astuteness which would have led to promotion in other departments. He crossed the straits to Victoria, and, if I mistake not, held council with Mr. La Trobe. Whether propter hoc or only post hoc, an aboriginal protectorate was established, and Mr. Cox had the honour of giving up a property worth now say about £ 100,000 for the presumed advantage of the black brother.

It was no trifling loss. Even in those days the "Mount Rouse Stones" was an expression which made the mouth of a cattleman to water. It was the richest run in a rich fattening district. The conical hill, so named, was an extinct volcano, which towered over a wide extent of lava country and

title: Page:Old Melbourne Memories.djvu/153


text:
User talk:98.216.190.170

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
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You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. Creating an account on Wikisource has many of the same benefits as creating an account on Wikipedia. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  11:34, 25 September 2012 (UTC)

title: User talk:98.216.190.170


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Page:Old Melbourne Memories.djvu/154

 open lightly-timbered forest. The lava lands alternated with great marshes. Strayed and other cattle found there, when recovered, were always spoken of by the stock-riders as being "mud-fat." When once cattle were turned out there they never seemed to have any inclination to roam, being instinctively aware, doubtless, that they could never hope to find such shelter, such pasture, such luxurious lodging anywhere else.

I remember Charles Burchett remarking one day that it would be a fairly promising speculation to bring up a thousand head of store cattle and lose them at the foot of Mount Rouse; after a short, unsuccessful search, to depart, and return in the autumn, when they would be sure to be found all fat, and within a dozen miles of the hill. He reflected for a moment, and then added thoughtfully, "I think a popular man might do it."

However, there was no fighting with the powers that be in those days. There was no Parliament—no press of any great weight—no fierce democracy—no redress nearer than Sydney. It was "a far cry to Lochow." So Mr. Cox shifted his stock and servants out, and Dr. Watton moved in, took possession as Protector of Aborigines, and gathered to him the remnant of the former lords of the soil, with their wives and their little ones. The intention was humane; the act was one of mercy and justice towards the fast-fading children of the waste; but it never could be demonstrated to be more successful in results than the Tasmanian experiment.

There were several protectorate stations established about the same time, one notably near Ballarat,

title: Page:Old Melbourne Memories.djvu/154


text:
User talk:MarkLSteadman

— billinghurst  sDrewth  11:35, 25 September 2012 (UTC)

Doing great work
Gday Mark. You have been quietly working away and been doing really good stuff, working well in Page ns, and got transclusion to the main ns sorted, congratulations. A note: we pretty well have deprecated the use of the quality tag, as with the quality ribbon that comes with page transclusion picks up the proofread status, making the other tag redundant. — billinghurst  sDrewth  01:57, 21 October 2012 (UTC)

 * Thanks! I have several questions still about transclusion and the main ns. 1) In The World's Famous Orations Vol. 1 I cannot seem to get the sectioning to work right, where one ends and another begins on the same page. 2) I am not sure about who the authors should be for some of the works in TWFO1 (such as Achilles speech, should it have Achilles or Homer?) I guess this should be on the TWFO1 discussion page? — MarkLSteadman (talk) 03:08, 21 October 2012 (UTC)
 * Re 1) a) added a [//en.wikisource.org/w/index.php?title=Page:The_World%27s_Famous_Orations_Volume_1.djvu/64&diff=4105576&oldid=4078825 section] and b) transclusion [//en.wikisource.org/w/index.php?title=The_World%27s_Famous_Orations/Volume_1/In_Favor_of_the_Peloponnesian_War&diff=4105577&oldid=4078824 update]. My recommendation is to think of the sections as chunks, so we have select a chunk on a terminating or starting page that we wish to have transcluded, and the transclusion itself grabs the chunk. 2) For Achilles, it is pretty well a legend anyway. We would try to have the author, when we know specifically.  I would suggest that for this, we could utilise the notes fields to add context.  ie,  Legend has it that Achilles spoke these words, and they are words that were recorded among the works of Author:Homer  or something like that.  No exact science, so you could put more on the talk page if you think that is relevant. — billinghurst  sDrewth  03:48, 21 October 2012 (UTC)

Validating Goethe's Works
Thank you for validating my work! If you would prefer it, I can clean up the formatting of the line breaks in the already done section. Or I can get back to proofreading. MarkLSteadman (talk) 03:33, 26 October 2012 (UTC)

You are very welcome. Would you be willing to validate 30 pages of my work? The "In Memoriam" is very short and has been proofread and sitting for a long while. I will continue on some more validating of your work. It is a fair exchange. Kindest regards, Maury ( — William Maury Morris II  Talk 03:43, 26 October 2012 (UTC)

https://en.wikisource.org/wiki/Index:In_Memoriam._Matthew_Fontaine_Maury.djvu

I noticed that page 14 was not a good scan. I saw they have a better version now on google books. Not sure how to replace it though. MarkLSteadman (talk) 04:36, 26 October 2012 (UTC)

I remembered that page and marked it as not done (red). Do not worry over it, I can remedy it -- and I also have the page to complete it. Kind regards, Maury. — William Maury Morris II  Talk 04:39, 26 October 2012 (UTC)

Finished with In Memoriam. Thanks again for validating Goethe. I hope you found it interesting. MarkLSteadman (talk) 05:29, 26 October 2012 (UTC)

Our adventure is over for now. It is difficult to read in detail when one is looking for formatting, spelling of German words &c. I thank you for what you have done on my behalf. Nobody else had bothered and that is often the way of things here. Formatting a page was what I saw as an error in most of what you have edited. I left a note when I validated the pages that can be seen on your "watchlist" that covers how to format a page. Pages can look excellent but when you are in edit mode you will see that an unformatted page has scrambled text. When you format the text it pulls everything into close order which can be seen after the page is saved and one looks back at the "diff" of before and after formatting a page. Thank you again for your help. Kindest regards, Maury (—  William Maury Morris II  Talk 05:40, 26 October 2012 (UTC)

Authority control gadget
Gday MLS. Not sure whether you have seen in your gadgets (via preferences) that we have a gadget that places itself into the sidebar that allows us to search and easily add authority control templates to Author pages. Really useful it is. Also, if you are building many author pages, then I have a javascript file in my common.js file that queries enWP for the name and populates blank author pages. Give me a buzz if you want to know more, or would like specific detail. — billinghurst  sDrewth  08:43, 26 December 2012 (UTC)
 * Gday billinghurst. Thanks for reminding me about authority control. I meant to investigate it earlier and never quite got around to it. I would be interested in learning more about how to use javascript in common.js to make things easier. Is there any documentation available? MarkLSteadman (talk) 16:01, 26 December 2012 (UTC)
 * Documentation?!? nothing local. In the general sense we rely on the goodwill of enWP like w:Wikipedia:WikiProject User scripts.  We gave gadgetify numbers of them.  Have a poke at user:Billinghurst/common.js but only look at the top bits where I have scripts, the bottom components are just ugly.  Any admin can put them in place for you, as we have ability to write to user space.  Phe's scripts (author) you will see that I just run from his user space, so it is a line of code for me (and my trust that he isn't dodgy). I did fib, there is some documentation about some bits at Tools and scripts though it is a bit of a wild, untended paddock! — billinghurst  sDrewth  11:50, 27 December 2012 (UTC)

Pentagon Papers
Thanks so much for your help with the Pentagon Papers! – GorillaWarfare (talk) 16:52, 7 July 2013 (UTC)
 * I'm happy to help. Do feel free to add the Wikipedia / Wiktionary links to my edits. I do have one quick question. I noticed that it contains excerpts from articles / books that are copyrighted. I assume that it is ok as fair use, but I thought I should check with you. MarkLSteadman (talk) 16:59, 7 July 2013 (UTC)
 * Yeah, that's a bit of a nasty issue... I've been allowing the smaller quotes to remain, but I've been removing the copyrighted images and large swaths of text. I posted a discussion of it on the Scriptorium, and it's definitely a grey area. – GorillaWarfare (talk) 17:14, 8 July 2013 (UTC)

Hi, I was looking at these to proofread but couldn't figure out where the indexes are. Searched and saw you were working on things recently. I'm not technical at all, and was wondering if you could link the index at United_States_–_Vietnam_Relations,_1945–1967:_A_Study_Prepared_by_the_Department_of_Defense? As suggested on the talk out page it would assist proofreaders like me to help on the project. Cheers, Zoeannl (talk) 06:49, 8 March 2019 (UTC)
 * I added a list of the indices to the talk page. A bunch of them still need to be set up and possibly the scans fixed so let me know if there is one that interests you. MarkLSteadman (talk) 07:30, 8 March 2019 (UTC)

Wikisource User Group
Wikisource, the free digital library is moving towards better implementation of book management, proofreading and uploading. All language communities are very important in Wikisource. We would like to propose a Wikisource User Group, which would be a loose, volunteer organization to facilitate outreach and foster technical development, join if you feel like helping out. This would also give a better way to share and improve the tools used in the local Wikisources. You are invited to join the mailing list 'wikisource-l' (English), the IRC channel #wikisource, the facebook page or the Wikisource twitter. As a part of the Google Summer of Code 2013, there are four projects related to Wikisource. To get the best results out of these projects, we would like your comments about them. The projects are listed at Wikisource across projects. You can find the midpoint report for developmental work done during the IEG on Wikisource here.

Global message delivery, 23:22, 24 July 2013 (UTC)

c:File:Democratic Ideals and Reality (1919).djvu
Hello. Just to let you know that the above file has been undeleted at Commons because it is now PD in the UK too. Green Giant (talk) 08:19, 3 January 2018 (UTC)

Curious
Hi, thanks for your recent edits to Looters of the Public Domain. I'm curious about this edit. Is there an easy-to-explain reason why having the sc template on each line is better? In general, I see a lot of more experienced Wikisourcers (or, people more familiar with web code) tidying-up after my edits, but in some cases like this, the underlying reasons are opaque to me. -Pete (talk) 20:03, 1 July 2018 (UTC)
 * (Short version). The rendering will change when the new parser comes out which will cause the sc template to not carry over across paragraphs.
 * (More technical version). Sc is implemented by a span (like e.g. the smaller template) rather than a div (like e.g. the smaller block template). You can read here [] about how the different parsers change the rendering of span . This is related to a change from HTML4 semantics to HTML5 semantics happening across multiple wikis.
 * MarkLSteadman (talk)
 * Excellent, thank you -- that helps a lot. -Pete (talk) 15:20, 2 July 2018 (UTC)

Smaller adjustment
Your edit here seems to have made text too small. I'll let you take a look. Thanks! Londonjackbooks (talk) 06:18, 3 July 2018 (UTC)
 * I only made smaller per paragraph instead of across multiple paragraphs. I closed the unclosed template since that seemed to be the intent. (See the previous commit here). Feel free to remove all the smallers if it is left from before the block were put in, I was trying to match the existing styling. MarkLSteadman (talk)
 * Thanks. Think I found the issue. Londonjackbooks (talk) 06:42, 3 July 2018 (UTC)

Fasti
That is one of my very early introduced works and it was waaaay back when we were very size limited with uploads and the scan sources were scare and sometimes plain crap—and probably so was my transcribing. If there is a better scan copy around of the edition, then we could look to re-upload to Commons, and move pages over. — billinghurst  sDrewth  11:02, 17 July 2018 (UTC)

Community Insights Survey
Share your experience in this survey

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Sincerely, RMaung (WMF) 14:34, 9 September 2019 (UTC)

Reminder: Community Insights Survey
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Hi ,

A couple of weeks ago, we invited you to take the Community Insights Survey. It is the Wikimedia Foundation’s annual survey of our global communities. We want to learn how well we support your work on wiki. We are 10% towards our goal for participation. If you have not already taken the survey, you can help us reach our goal! Your voice matters to us.

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Sincerely, RMaung (WMF) 19:13, 20 September 2019 (UTC)

Reminder: Community Insights Survey
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There are only a few weeks left to take the Community Insights Survey! We are 30% towards our goal for participation. If you have not already taken the survey, you can help us reach our goal! With this poll, the Wikimedia Foundation gathers feedback on how well we support your work on wiki. It only takes 15-25 minutes to complete, and it has a direct impact on the support we provide.

Please take 15 to 25 minutes to give your feedback through this survey. It is available in various languages.

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Sincerely, RMaung (WMF) 17:04, 4 October 2019 (UTC)

Portal - authority control
The use of authority control isn't sanctioned yet for Portals as you've been doing. However, it may be reasonable because of the way we use Portals for corporate authorship. I would recommend updating the template's documentation and/or posting a note to the Scriptorium. --EncycloPetey (talk) 23:07, 18 March 2020 (UTC)
 * I did see this https://en.wikisource.org/wiki/Wikisource:Authority_control which references portal pages. I will comment about it in general on Scriptorum per your suggestion and update the template docs. I mostly wanted to do some work to improve our publishing company pages by making sure they are tagged with the category and linked to wikidata and fill in some gaps as well as update a few of the booklists. MarkLSteadman (talk) 22:55, 19 March 2020 (UTC)
 * Created the Scriptorium comment. MarkLSteadman (talk) 17:59, 22 March 2020 (UTC)

Typos in page names
Hi Mark,

Just to let you know, if you mistype a page name on creation you should mostly be able to just move the page to the right name yourself. There's a "Move" command in the "More" dropdown menu (right next to the search field) on every page. There are some pages where moving is restricted to administrators, but most pages you should be able to fix yourself. Moving a page is usually the better way to deal with such cases for several reasons (you can do it yourself, it preserves editing history, etc.). --Xover (talk) 13:56, 20 June 2020 (UTC)

contributor ... Venona: FBI Documents of Historic Interest ?
Hi. I see for one of the subpages of the work that was used rather than. If that was also the case with the other subpages, would you mind updating. It changes the positioning of the name of the section's author. Can also use. Thanks. — billinghurst  sDrewth  06:18, 18 May 2021 (UTC)

Ethically attentive work
Just wanted to drop a note of thanks for being attentive on WS:PD#The Ethical Theory of Hegel. If you hadn't commented there it is very likely that we would have made a mistake. It is possible the closing admin (often myself) would have noticed that the subpages were scan-backed, but by no means certain. And as you see, the entire nom was premised on the work not being scan-backed.

I also very much appreciate participation in discussions on WS:CV and WS:PD in general. The hardest part of managing those processes is that there is insufficient participation to be able to judge any clear consensus. A lot of the cases may be pretty straightforward, but a significant number end up needing opinions on "Where do we draw the line?"; either in the form of "How incomplete for how long do we permit?", or "What standard of evidence do we accept as sufficient for [some issue, often copyright related]?". Xover (talk) 06:34, 4 August 2021 (UTC)

Namibia
I have finally created the score; could you transclude the work? TE(æ)A,ea. (talk) 23:42, 13 August 2021 (UTC)
 * Can do (I will also fill out the Wikidata). I also uploaded the previous national anthem of Namibia and plan to do Zambia and Kenya as well. I tried to find an edict to back Uganda and was not successful. I was planning to work my way through the former British colonies and see how far I get... Hopefully we can sort most of these English ones from the 60s out. MarkLSteadman (talk) 01:08, 14 August 2021 (UTC)

Harmonics - Aristoxenus - Macran
I had peeked ahead wondering if there was were music examples involved. I see at least Page:Harmonics - Aristoxenus - Macran.djvu/16 early on. I haven't heard about progress on Lilypond support at WS/Wikimedia, so I was very surprised to see Page:Government Gazette of the Republic of Namibia - No 6807.pdf/7 by User:TE(æ)A,ea.. Is Lilypond back? Shenme (talk) 01:41, 19 August 2021 (UTC)
 * It's being tested pending a full rollout (see comment here and the commit here). MarkLSteadman (talk) 02:24, 19 August 2021 (UTC)
 * Also feel free to work on it if you are interested, I mostly wanted to set it up because it looked like an interesting work and I wanted to create the indices in case someone is interested, I have a bunch of other projects in flight... MarkLSteadman (talk) 02:32, 19 August 2021 (UTC)

 * If you need some help with scores, Shenme or Mark, feel free to ask me. TE(æ)A,ea. (talk) 00:33, 20 August 2021 (UTC)

Your Nominations for the October MC were Selected
I wanted to let you know that Index:London - The People of the Abyss.djvu and Index:Footsteps of Dr. Johnson.djvu were selected for the October MC. Languageseeker (talk) 02:04, 3 October 2021 (UTC)

 * Thanks for letting me know. We will see what kind of interest they attract. MarkLSteadman (talk) 02:16, 3 October 2021 (UTC)

LST
I'm transcluding the Eddas that I see you have been working on. Great job!

I don't know if you are familiar with LST (labelled section transclusion), but if you may find it easier to add section tags as you go rather than going back and adding them in afterwards. See the changes I made to Page:The Elder Edda and the Younger Edda - tr. Thorpe - 1907.djvu/79 for an example of what I mean. —Beleg Tâl (talk) 19:45, 11 October 2021 (UTC)
 * When transcluding my own, I am happy to do it but I wasn't sure with challenge works whether whoever who was planning to go through it had their own ideas about conventions so I let it be... Thanks for transcluding it, I wasn't sure how far we wanted to go before concluding enough had been done to merit transclusion. MarkLSteadman (talk) 20:40, 11 October 2021 (UTC)

new version
Hi, I noted your find, a Kropotkin pamphlet, and uploaded that to The wage system. I see there is another version at the title case, do with that what you will. Regards, Cygnis insignis (talk) 14:21, 1 November 2021 (UTC)

identity crisis
You were skating circles around me and my latest batch of authors. I got one that I am pretty sure should be merged with another but would rather a better skater do this than me. See Q109522780 I just made that for Powell Millington. LCCN says that this is a pseud. for Q96081644 Mark Synge. LCCN: https://id.loc.gov/authorities/names/n85231211.html I found him as author a short story in 1902. Thanks, show off....--RaboKarbakian (talk) 01:28, 11 November 2021 (UTC)

 * Re the previous edits, I appreciated the work you had done in finding them which made it much easier to track down and search for the death dates. In general I enjoy finding death dates as it is like a mini-challenge to track down and find on the web as a mini-mystery... I actually have not done much admin stuff on wikidata like merges or deletions. I generally left a note on the talk page for both items and then someone came along and merged it (not much of a show off then)... MarkLSteadman (talk) 02:25, 11 November 2021 (UTC)

 * Merge is easy. Too easy, really.  It is in a drop down under "More".  I merged records before I lost my  there, even.  Just run with the defaults, like "merge with the oldest" and "load the merged when completed".  The only problem that can arise is when it is open in another tab and later you start to edit it, but even then wd complains and causes the edit to stop, or at least for the editor to think about it.

 * Administative at wd is more like knowing how to set the properties up. What is allowed, not allowed and regexp for urls and numerics, etc.  They don't seem to delete, just occasionally they discuss reusing previously merged numbers.

 * I went back to see if Lt. Col. (or whatever) had a viaf, and there wasn't one; so, I am pretty sure it is the same person. I think you should merge it to see how easy it is, nothing to brag about like filling in a history of a person who died a hundred years ago or so.  viaf thinks they are the same, (I just checked the other name).  Try it!--RaboKarbakian (talk) 05:06, 11 November 2021 (UTC)

My Apology
I'm sorry about nominating two of your Namibian Acts for deletion on Commons, mistakenly believing that they were locally copyrighted. It is later found that Namibian copyright law has provision that releases government edicts into their local public domain, so that they should be allowable on Commons. I'll deal with all the mess later then, regards.廣九直通車 (talk) 09:45, 27 December 2021 (UTC)

 * No problem at all. Thanks for your attention to detail, it is certainly the case that I could have missed some thing as I am also not particularly adept at any law and it is good for someone else to get involved. BTW if you do want to scan-back more laws, feel free to reorganize them to be more user-friendly. elLet me know if I can help out in any way. MarkLSteadman (talk) 15:34, 27 December 2021 (UTC)

The Arden Shakespeare
Thanks for setting this up. I do wonder however why you chose to switch to an inferior Google scan for Much Ado About Nothing over the scan I had linked at IA? I sought out high-quality scans for any Arden editions when I went through and revised the versions pages. --EncycloPetey (talk) 19:53, 7 February 2022 (UTC)

 * @EncycloPetey Because the IA scan link is for Measure for Measure rather than Much Ado About Nothing unless I am missed something. MarkLSteadman (talk) 21:04, 7 February 2022 (UTC)
 * Well then thanks for catching the error. I must have borked and copy-pasted without updating. --EncycloPetey (talk) 22:38, 7 February 2022 (UTC)

Template:IA
Per the documentation, this template is intended for use in the Talk and File namespaces, not Author, Portal, etc. --EncycloPetey (talk) 18:35, 26 February 2022 (UTC)

 * I was meaning to use IA small link, and got confused between them, sorry. MarkLSteadman (talk) 21:01, 26 February 2022 (UTC)

Vote-ish processes
A request: in vote-ish discussions such as at WS:PD, to the degree you're willing and able to formulate a definite stance, it would be helpful if you could make it explicit with a keep or delete vote; preferably using or. You can of course further qualify your stance to express nuances beyond those two binaries (e.g. "By delete I mean convert page under discussion into a redirect to target page"), but having a clear overall position is very helpful to the poor admin trying to manage the process (i.e., on PD and CV, me). The biggest problem with WS:PD and WS:CV and making them function properly is limited participation in discussions, which often makes it extremely difficult to assess the outcome. Which in turn leads to a massive backlog, which makes clearly expressed explicit positions a great boon and timesaver when trying to process them. If you're not able (or comfortable with, or...) to express a specific position then you should of course not feel any pressure to do so. Xover (talk) 08:42, 3 March 2022 (UTC)

EB1911 maths
I happened to notice that on Page:EB1911 - Volume 01.djvu/666 and nearby pages you're using polytonic and a bunch of other formatting to mimic the math, rather than actually using math markup. In fact, I think I saw in the page history for one page that you removed actual math markup and replaced it with formatting templates. This makes me curious as to the reason why you've chosen that approach? Is there some problem with the math markup support in MediaWiki for these pages? Xover (talk) 08:22, 11 June 2022 (UTC)

Add authors to Index?
Thanks for adding some more authors early last month. Could you add them to the Author Index, too? You can see the ones remaining to do on Special:LonelyPages. If you don't, I'll probably get around to them eventually, but it'd be nice to get them fixed up sooner rather than later. JesseW (talk) 18:11, 1 August 2022 (UTC)

Chicago Martyrs note
I saw you working on this, and just wanted to let you know that a very similar index exists here, although by this point, what’s proofread of the old index should be moved over for your work. TE(æ)A,ea. (talk) 14:02, 11 November 2022 (UTC)

 * Yeah, like many of things like this there are many different versions and editions, many of them with their own value and merit (for example, that one being edited by Lucy Parsons has particular relevance with the speech of her husband). MarkLSteadman (talk) 15:38, 11 November 2022 (UTC)

Tolstoy again
Hi, Now that we have 2 complete collections, I wonder how to format this work: The Novels and Other Works of Lyof N. Tolstoï. I see in The Complete Works of Count Tolstoy and The Works of Voltaire (another big collection), that there is a plan for a page for each volume. Is this really necessary, specially when a volume contains only a work or part of a work? How to disambiguate works by different translators? Thanks, Yann (talk) 22:44, 11 April 2023 (UTC)

 * Of course it varies based on the exact situation, but some guidance:
 * Single works published in separate volumes are commonly spread across multiple volumes (e.g. Great Expectations (1st edition)). This is not universal (e.g. Pride and Prejudice (1817) is just chapters, while Pride and Prejudice (1813) is in volumes.
 * This is a recurring problem with works serialized in magazines. E.g. here: The Strand Magazine/The Hound of the Baskervilles
 * The same work with different translations is handled by versions / translations. E.g. we would move what is currently on Anna Karenina into a distinguishing name (e.g. Anna Karenina (1917), convert the current page into translations and then link to both, or update the current disambiguation page at War and Peace
 * Current style practice is that it is okay to link to a complete work included in a collection (e.g. to a whole poem or play, e.g from Hamlet (Shakespeare) to Shakespeare - First Folio facsimile (1910)/The Tragedy of Hamlet) but not to parts of a work (e.g. linking to Shakespeare - First Folio facsimile (1910)/The Tragedy of Hamlet/Act 1 Scene 1). You can an example here: Agamemnon (Aeschylus)
 * MarkLSteadman (talk) 15:06, 12 April 2023 (UTC)

defaultsort field in author
Hi. When creating author pages with the de/le/von/van/... nomenclature, would you be so kind to utilise the field to help those pages sort properly in Category:Authors by alphabetical order. Thanks. — billinghurst  sDrewth  04:43, 24 April 2023 (UTC)

Adminship
[Seems that we need to poke. ] Why have we not got you amongst our "esteemed" team of button-pushers? You meet the criteria as expressed, and you have been around ages long enough. I know that the pay is rubbish, and the glory is a bare sheen, however, I think that you have plenty to sanely contribute and some decision-making and button pushing is within your established abilities. How about you read the above identified page--which I am sure you have read previously--then either say that you are happy for me to nominate you, or that you will nominate yourself. Thanks. — billinghurst  sDrewth  02:36, 15 May 2023 (UTC)

 * @Billinghurst I would be happy to help out as much as I can, in general I know that there is a lot of work going on and hopefully by continuing to each do some we can keep it enjoyable. I am happy for you to nominate me. MarkLSteadman (talk) 01:24, 12 June 2023 (UTC)
 * Thanks for taking up the mantle. I have completed the nomination and the process is typically that you accept the nom. With regard to the work, I have nominated you as I think that you can assist and use the tools appropriately, not b/c you see things my way or agree with my point of view. I nominate solely on the basis of competence, as I see it, to identify and act on the consensus of the community. We would be giving you a mop to use on our behalf. — billinghurst  sDrewth  12:06, 16 June 2023 (UTC)

Congratulations, you are now an administrator. Please familiarize yourself with the administrator interface and tools, which you should now be able to access. Depending on the skin you are using, they should be under the "More ˅" tab. BD2412 T 05:56, 3 July 2023 (UTC)
 * Adding my congratulations. If you have abilities in languages other than English and/or other accesses in the wikiverse, please note them in the table at WS:ADMINS. Beeswaxcandle (talk) 18:45, 5 July 2023 (UTC)
 * Yea! Welcome. Always feel that there is no pressure on you to act where you are uncertain, and do feel free to find someone to consult if you feel you wish to. Here to judge consensus, and to act on consensus, new or has been expressed in the past. Thanks for taking up the broom. Use it wisely. — billinghurst  sDrewth  08:46, 10 July 2023 (UTC)
 * Thank you both, one thing that isn't clear is whether we have a 1-person or 2-person policy in general for things like sdelete, i.e. whether I should continue to nominate things like redundant images for mass deletion or whether I should just delete them myself based on my understanding of community consensus, when appropriate. MarkLSteadman (talk) 21:40, 16 July 2023 (UTC)
 * For NowCommons images feel free to move straight to delete, especially as when you use the migrate tool it is part of the deal. If it is uncontroversial maintenance then feel free to action where you don't have a conflict of interest [working with established community consensus]. If you feel that you have an aspect of CoI, then of course feel free to play on the safe side of the fence [where there is either no established consensus or there is that conflict and clear independence is better.] — billinghurst  sDrewth  14:25, 17 July 2023 (UTC)

File:The Novels of Ivan Turgenev (volume XIII).djvu-1.png
Hello. I cannot find the transwikied copy of File:The Novels of Ivan Turgenev (volume XIII).djvu-1.png, can you provide a link, please? -- Jan Kameníček (talk) 08:53, 28 May 2023 (UTC)

 * @Jan.Kamenicek File:Novels of Ivan Turgenev cover.jpg. I put the name(s) in the commit for reference. MarkLSteadman (talk) 15:39, 28 May 2023 (UTC)

 * Well, that is not exactly the same image, but I guess it might be enough when we have whole the cover if the extracted coat of arms is not needed. I am going to delete it. Thanks for all the cleaning work! --Jan Kameníček (talk) 17:17, 28 May 2023 (UTC)

special:massdelete <= admin gadget
The page you want to get rid of multiple images, actually multiple anything. Magically it appears as a red link, even when the gadget is on, however, follow the link and for admins it populates with ability to delete. :-) — billinghurst  sDrewth  08:44, 10 July 2023 (UTC)
 * You don't want to do the File:...s yourself? — billinghurst  sDrewth  14:11, 17 July 2023 (UTC)

Page:De Vinne, Invention of Printing (1876).djvu/559
I’m going through and proofreading the last few pages of this work of yours. For the last entries on this page, the listings look like they have been subst:-ed, (1) is that true and (2) is that because of transclusion issues? If you have otherwise proofread these pages, would you mind marking them as such? TE(æ)A,ea. (talk) 02:17, 26 August 2023 (UTC)

 * That is correct, the way I started off with the leaders broke the template limit such that the index wouldn't transclude, so I changed how it was done for the later portions of the index to use an explicit table but stopped before I had a chance to update the whole index to be consistent. I would probably redo it again to use CSS styles instead of the large amounts of repetition, but I have been putting off learning the proper CSS styling of tables.... MarkLSteadman (talk) 05:17, 26 August 2023 (UTC)
 * Fairly easy with our regex tool to do a replacement as required. Can I say thought that the linking to the Page: ns like that is not appropriate. We should not be doing deep links like that to Page: ns on pages that are transcluded. They should either be left unlinked or if you do desire then done, then to use djvu page link. If you need a hand to fix, or to be shown the regex tool, then please let me know. — billinghurst  sDrewth  15:25, 26 August 2023 (UTC)

userrights cheat
Hi. Just to let you know that you can quickly and easily set user rights for a relative period, use the other period and type "5 minutes" or whatever, and save it. Just so you don't have to return to the settings page, or forget to unset. — billinghurst  sDrewth  02:07, 7 September 2023 (UTC)

Charles Arthur Ginever
Thank you for your Author: markup on Ginever. Where on earth did you find that he was a Unitarian minister? I found him a complete cypher, so just wrote the blindingly obvious: author, translator, grammarian (although I suspect the latter was more his wife.) Her page on hu.wikipedia.org doesn't even mention him! CharlesSpencer (talk) 08:39, 15 November 2023 (UTC)

 * https://www.google.com/books/edition/%C3%89tudes_historiques_hongroises_1985/IdVnAAAAMAAJ?hl=en&gbpv=1&bsq=Ginever%20unitarian MarkLSteadman (talk) 14:42, 15 November 2023 (UTC)
 * Also https://www.google.com/books/edition/The_Essex_Hall_Year_Book_for/eiANAAAAYAAJ?hl=en&gbpv=1&bsq=Ginever, President, East London Unitarian Sunday-school Union MarkLSteadman (talk) 14:45, 15 November 2023 (UTC)

(Ab)use of running header :)
cf. Page:A Treatise on Electricity and Magnetism - Volume 2.djvu/338 and the rest of the pages in that work.

Whenever you're tempted to use rh outside the header or footer areas in the Page: namespace you should generally stop and think before proceeding. The template is designed specifically for use for running headers. Based on the use it was put to I'm guessing it was just the most immediate way to achieve the necessary formatting? For a one-off need on a single work I'd use a table for that (raw wikimarkup table). If the need is wider (e.g. I suspect many books with math formulas are formatted similarly) we can look into making a new template specifically for that use case. Xover (talk) 11:47, 16 November 2023 (UTC)

 * Many places it is super convenient to have the one row I have text that is left-aligned or center-aligned as well as some on the right margin. Doing a table is a quite heavy way to achieve that (and probably should use a custom css style to avoid loads of ts) and then it is confusing and ugly to switch between center aligning using center and table, setting it to fullwidth, and then creating a cell and sticking ts ac on it. More naturally, is probably something like inline-center / float left followed by float right and then something like clear to prevent it from messing up the transclusion and get back to normal and preventing it from messing up subsequent lines, but that is a little obscure to figure out given our documentation around those templates. MarkLSteadman (talk) 12:23, 16 November 2023 (UTC)
 * Yeah, documentation (and learnability) is definitely an issue, and combinations of float left/right and manual clear are kinda grotty and hard to use, especially for newer contributors. I think you're too hard on raw table markup: for things like this it's, IMO, an excellent approach for ad hoc use (though I doubt MediaWiki's table markup is anybody's favourite thing in the world). It's the discoverability of it, and a little too much overhead, when you get to lots of uses where it falls down.
 * But if you can come up with a small handful of examples of where rh starts to look tempting in the body of a page I can try to see if I can come up with something that works more like rh. In fact, now that CalendulaAsteraceae is migrating the mess of grotty template code in rh to Lua it may be possible to reuse a lot of it for this hypothetical new template, just with a different invoking template and separate stylesheet. Or if the use cases are predominantly for math (which is mainly where I've seen that need), we may even get more clever and save you the need to write out the math tags (not sure, haven't looked into it). Xover (talk) 15:56, 16 November 2023 (UTC)
 * We do have equation for math, which would be possible to leverage instead or update. In general, the use cases I see are things like headers and footers inside of the document (e.g. a letter included in a chapter) or things like a single line of a title page. I just find the idea that hey this line has the date on the right so use right, this line has a title in the middle use center but now if you have both completely change the implementation to a table a bit awkward and jarring as well as just creating a single cell table everywhere, I just like the idea of center=foo,right=bar, the intent is clear (fine if we want more verbose names) and someone knowledgeable can deal with whatever implementation issues come up in one place, and then can use tables when I do want more complicated formatting (e.g. aligning the different pieces, controlling the line wrapping, forcing widths, etc.). MarkLSteadman (talk) 00:41, 17 November 2023 (UTC)
 * Yeah, I agree (I was just being a booster for tables as a tool to consider).But what made you go for rh over equation? It was more familiar, and had a comprehensible model (the left/center/right stuff you mention)? I note that equation seems a bit complicated, with no less than 5 texty positiony parameters, in addition to the actual math and a formatting param I don't quite understand. If it were a little more straightforward would you, do you think, have reached for that instead of rh?I am inclined to semantically specific templates (rather than considering them solely based on the visual effect they achieve), so my thinking right now is that math and letter headings are separate use cases with separate templates (possibly sharing some code back in the bowels, but…). But I am not sure I really understand all the use cases so I am uncertain both about naming and how they should work. Xover (talk) 07:27, 17 November 2023 (UTC)
 * Maybe I was just being lazy. and focused on cleaning up the math rather than digging into whether to use equation or numb form or disp right or centalign right etc. I should go back and actually do the second pass on a bunch of works like that to standardize the style and get to proofread stage... Re categorization I understand the difficulties. It is nice to have simple templates that just do what they say on the tin, I understand why people want to build out the more complex capabilities as one big template with all the knobs (does the header include a rule? Does the header include a "Top Secret" classification, etc.) and then also the desire the to create these semantic categorizations. And of course naming is hard, do we want to distinguish a=b as equation while a/b as numb form since it lacks "="? just create something like math row etc. My two cents is to to look to have a few categories to get a few big categories "math", "headers and footers", create something like lcr row for the rest and be done but YMMV. MarkLSteadman (talk) 17:27, 17 November 2023 (UTC)
 * Just as a note, EB1911 also seems to be using rh for equations, e.g. Page:EB1911 - Volume 12.djvu/804. —CalendulaAsteraceae (talk • contribs) 08:47, 19 November 2023 (UTC)

Historical Materialism
There is Index:Nikolai Bukharin - Historical Materialism (1925).djvu and Index:Nikolai Ivanovich Bukharin - Historical Materialism; A System of Sociology (1925).pdf - do we need both ? -- Beardo (talk) 06:15, 25 February 2024 (UTC)

 * Probably not. The djvu is actually a later edition / reprinting, was created first and is missing pages and then later I found the pdf version, which appears complete. MarkLSteadman (talk) 00:16, 26 February 2024 (UTC)

Tycho Brahe
I am systematically changing the minutes and seconds when validating this entire work. Please explain your reasoning why you have a problem with that. Thank you.

PWidergren (talk) 16:37, 9 March 2024 (UTC)

 * Sorry, I had the recent changes up on my phone and for some reason it clicked the rollback. I undid it, my mistake. MarkLSteadman (talk) 16:47, 9 March 2024 (UTC)
 * No problem. PWidergren (talk) 16:48, 9 March 2024 (UTC)

Letters of Junius
I note that the tables of content are transcluded on to the main page but also on to Letters of Junius/Table of contents/Volume 1 and Letters of Junius/Table of contents/Volume 2. do we need those separate pages ? -- Beardo (talk) 03:44, 11 March 2024 (UTC)

 * I haven't looked at the work closely, e.g. whether we want to create separate Volume 1/Contents and Volume 2/Contents and reorganize it. My effort was merely to fix the no header by replacing the duplicated material with a template. MarkLSteadman (talk) 14:05, 11 March 2024 (UTC)

Discussion revert
Umm, would you mind explaining why you reverted me in a discussion in WS:CV? I don't think that my comment was vandalism or that it is usually done to revert in discussions. — Alien333 (what I did & why I did it wrong) 06:43, 25 May 2024 (UTC)

Nevermind, I just realized that you reverted the revert. Sorry for the inconvenience.

title: User talk:MarkLSteadman


text:
Page:Old Melbourne Memories.djvu/155

 one, I think, on the Wimmera, and one on the Murray. Long after a Moravian Mission was organised for their behoof at Lake Boga, near Swan Hill. All came to naught. The blacks visited them from time to time, when the season was unpropitious, or for other reasons. They were fed and clothed. The younger ones were taught to read and write, and received religious instruction. But the whole thing doubtless appeared to them unendurably dull and slow, and like all savages, and a largish proportion of whites, being passionately averse to monotony, they deserted by degrees, and pursued a more congenial career as wanderers through wood and wold, or as servants and labourers at the neighbouring stations. There they could earn money, and, I fear me, proceeded to "knock down" the same by means of periodic alcoholic indulgence, "as nat'ral as a white man."

Meanwhile good old Dr. Watton, a genial, cultured English gentleman, lived a peaceful patriarchal life at Mount Rouse—not, I should imagine, vexing his soul unduly at the instability of the heathen. They were welcomed and kindly treated when they came, not particularly regretted when they chose to depart. All attempt at coercion would have been, of course, inexpedient and ludicrously ineffective. So matters at the "Reservation" wore on. The doctor's small herd of cattle, the descendants of a few milch cows needed for the family, were wonderful to behold by reason of their obesity, as they lay and lounged about the spring which trickled down a plough-furrow in front of the cottage.

The pastoralists never approved of the protectorate

title: Page:Old Melbourne Memories.djvu/155


text:
Page:The Bible Against Slavery (Weld, 1838).djvu/16

14 voiced in mortal agony, "."—a confession shrieked in phrenzy at the grave's mouth—"I die accursed, and God is just."

If God permitted man to hold man as property, why did he punish for stealing that kind of property infinitely more than for stealing any other kind of property? Why did he punish with death for stealing a very little of that sort of property, and make a mere fine, the penalty for stealing a thousand times as much, of any other sort of property—especially if God did by his own act annihilate the difference between man and property, by putting him on a level with it?

The atrociousness of a crime, depends much upon the nature, character, and condition of the victim. To steal is a crime, whoever the thief, or whatever the plunder. To steal bread from a full man, is theft; to steal it from a starving man, is both theft and murder. If I steal my neighbor's property, the crime consists not in altering the nature of the article, but in shifting its relation from him to me. But when I take my neighbor himself, and first make him property, and then my property, the latter act, which was the sole crime in the former case, dwindles to nothing. The sin in stealing a man, is not the transfer from its owner to another of that which is already property, but the turning of personality into property. True, the attributes of man remain, but the rights and immunities which grow out of them are annihilated. It is the first law both of reason and revelation to regard things and beings as they are; and the sum of religion, to feel and act toward them according to their value. Knowingly to treat them otherwise is sin; and the degree of violence done to their nature, relations, and value, measures its guilt. When things are sundered which God has indissolubly joined, or confounded in one, which he has separated by infinite extremes; when sacred and eternal distinctions, which he has garnished with glory, are derided and set at nought, then, if ever, sin reddens to its "scarlet dye." The sin specified in the passage, is that of doing violence to the nature of a man—to his intrinsic value as a rational being, and blotting out the exalted distinction stamped upon him by his Maker. In the verse preceding, and in that which follows, the same principle is laid down. Verse 15, "He that smiteth his father or his mother shall surely be put to death." V. 17, "He that curseth his father or his mother, shall surely be put to death." If a Jew smote his neighbor, the law merely smote him in return; but if the blow was given to a parent, it


text:
Page:The Bible Against Slavery (Weld, 1838).djvu/17

15 struck the smiter dead. The parental relation is the centre of human society. God guards it with peculiar care. To violate that, is to violate all. Whoever trampled on that, showed that no relation had any sacredness in his eyes—that he was unfit to move among human relations who had violated one so sacred and tender. Therefore, the Mosaic law uplifted his bleeding corpse, and brandished the ghastly terror around the parental relation to guard it from impious inroads.

Why such a difference in penalties, for the same act? Answer. (1.) The relation violated was obvious—the distinction between parents and others manifest, dictated by natural affection—a law of the constitution. (2.) The act was violence to nature—a suicide on constitutional susceptibilities. (3.) The parental relation then, as now, was the focal point of the social system, and required powerful safeguards. "Honor thy father and thy mother" stands at the head of those commands which prescribe the duties of man to man; and, throughout the Bible, the parental state is God's favorite illustration of his own relations to the whole human family. In this case death was to be inflicted not for smiting a man, but a parent—a distinction cherished by God, and around which, He threw up a bulwark of defence. In the next verse, "He that stealeth a man," &c., the is wrought out in still stronger relief. The crime to be punished with death was not the taking of property from its owner, but the doing violence to an immortal nature, blotting out a sacred distinction, making "chattels." The incessant pains taken in the Old Testament to separate human beings from brutes and things, shows God's regard for his own distinction.

"In the beginning" it was uttered in heaven, and proclaimed to the universe as it rose into being. Creation was arrayed at the instant of its birth, to do it homage. It paused in adoration while God ushered forth its crowning work. Why that dread pause and that creating arm held back in mid career and that high conference in the godhead? "Let us make man in after  over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth." Then while every living thing, with land, and sea, and firmament, and marshalled worlds, waited to swell the shout of morning stars—then "." This solves the problem, IN THE IMAGE OF GOD, CREATED HE HIM. Well might the sons of God shout, "Amen,


text:
Page:The Bible Against Slavery (Weld, 1838).djvu/18

16 alleluia"—"For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet." Ps. viii. 5, 6. The repetition of this distinction is frequent and solemn. In Gen. i. 26-28, it is repeated in various forms. In Gen. v. 1, we find it again, "." In Gen. ix. 6, again. After giving license to shed the blood of "every moving thing that liveth," it is added, "Whoso sheddeth man's blood, by man shall his blood be shed, for ." As though it had been said, "All these creatures are your property, designed for your use—they have the likeness of earth, they perish with the using, and their spirits go downward; but this other being,, has my own likeness: " made I man;" "an intelligent, moral, immortal agent, invited to all that I can give and he can be." So in Lev. xxiv. 17, 18, 21, "He that killeth any shall surely be put to death; and he that killeth a beast shall make it good, beast for beast; and he that killeth a man shall be put to death." So in Ps. viii. 5, 6, what an enumeration of particulars, each separating infinitely from brutes and things! (1.) "Thou hast made him a little lower than the angels." Slavery drags him down among brutes. (2.) "And hast crowned him with glory and honor." Slavery tears off his crown, and puts on a yoke. (3.) "Thou madest him to have dominion the works of thy hands." Slavery breaks the sceptre, and casts him down among those works—yea, beneath them. (4.) "Thou hast put all things under his feet." Slavery puts under the feet of an "owner." Who, but an impious scorner, dares thus strive with his Maker, and mutilate, and blaspheme the Holy One, who saith, "Inasmuch as ye did it unto one of the least of these, ye did it unto ."

In further prosecuting this inquiry, the Patriarchal and Mosaic systems will be considered together, as each reflects light upon the other, and as many regulations of the latter are mere legal forms of Divine institutions previously existing. As a system, the latter alone is of Divine authority. Whatever were the usages of the patriarchs, God has not made them our exemplars.