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aware

* to be awake to darse cuenta He's awake to his responsibilities. Se da cuenta de sus responsabilidades.
 * aware enterado, sabedor.
 * away fuera Have you been away? ¿Ha estado Ud. fuera? to give away dar We're giving this away free. Estamos dando esto gratis.  to go away irse Go away. Vayase.  to take away llevar(se) Please take this away. Haga el favor de llevarse esto.  to throw away tirar Don't throw anything away. No tire nada  It's thirty kilometers away. Está a treinta kilómetros.
 * awe pavor.
 * awful terrible, tremendo An awful accident happened yesterday. Ayer ocurrió un accidente terrible. $undefined$ horrible We've been having awful weather. Hemos tenido un tiempo horrible. $undefined$ muy malo He looked awful. Tenía un aspecto muy malo. What an awful shame! ¡Qué lástima!
 * awhile algún tiempo The girl will be here for awhile. La muchacha estará aquí por algún tiempo $undefined$ un rato Let's talk for awhile. Vamos a charlar un rato.
 * awkward torpe, chambón He was awkward in everything he did. Era torpe en todo lo que hacía. $undefined$ desgarbado He's a very awkward fellow. Es un tipo muy desgarbado. $undefined$ incómodo This package is awkward to, carry. Es muy incómodo llevar este paquete. $undefined$ delicado, embarazoso It was an awkward situation. Era una situación delicada.
 * awning toldo, marquesina.
 * ax hacha.
 * axis eje.
 * axle eje de las ruedas.

 * baby [n] nene, criatura, bebé, crío. $undefined$ niño She's sewing baby clothes. Está cosiendo ropa de niño. [v] mimar We must baby her until she gets well again. Tenemos que mimarla hasta que se ponga buena.
 * bachelor soltero My brother's a bachelor. Mi hermano es soltero. $undefined$ bachiller He has a bachelor's degree. Tiene el grado (or titulo) de bachiller. confirmed bachelor solterón My uncle's a confirmed bachelor. Mi tío es un solterón.
 * back [n] espalda (of person) He's carrying the bag on his back. Lleva el saco a la espalda. $undefined$ lomo (of animal). A respaldo This chair has a high back. Esta silla tiene un respaldo alto. [adj] de atrás He went out the back door. Salió por la puerta de atrás.  [adv] de vuelta I'll be back at four. Estaré de vuelta a las cuatro.  [v] apoyar We'll back him in his request. Le apoyaremos en su petición. A dar marcha atrás Please back your car slowly. Por favor, dé marcha atrás despacio.  at the back, in the back al fondo He's in the back of the classroom. El está al fondo de la clase.  back in allá por Back in 1850. Allá por el año de 1850.  back number número atrasado The library has the back numbers of this magazine. La biblioteca tiene los números atrasados de esta revista.  behind one's back a espaldas de uno They told stories about her behind her back. Contaban cosas de ella a sus espaldas.  on one's back boca arriba He lay on his back. Estaba acostado boca arriba.  to back down volverse atrás Don't back down on what you said. No se vuelva atrás en lo que ha dicho.  to get back volver, regresar They got back from their journey. Han vuelto de su viaje.  to give back devolver When are you going to give me back the book? Cuándo me va a devolver el libro?  to go back on volverse atrás He went back on me. Se me volvió atrás.  to hold back contener They held the crowd back. Contuvieron a la multitud.  to hold something back callarse algo Tell everything; don't hold anything back. Dilo todo; no te calles nada.  to pay back pagar We must pay back what we owe him. Debemos pagar lo que le debemos.  to turn one's back on volver la espalda He turned his back on them. Les volvió la espalda.  What's at the back of what he said? ¿Con qué intención lo dijo?
 * backbone espinazo He hurt his back-


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 which the heart protruded, and who was demonstrated by Harvey to the King, must always be remembered as an interesting event, from more than one point of view. He took him "so that His Majesty might with his own eyes behold this wonderful case," this "man alive and well," in whom he might, "without detriment to the individual, observe the movement of his heart and with his proper hand even touch the ventricles as they contracted." Having done so, Harvey says: "His most excellent Majesty, as well as myself, acknowledged that the heart was without sense of touch, for the youth never knew when we touched his heart except by the sight or the sensation he had through the external integument." We can well imagine what delight this demonstration would have afforded to Harvey.

Harvey went with the King and Court to Oxford, where he was everywhere handsomely received and entertained; and not only was the honorary degree of Doctor of Physic conferred upon him, but in 1645 he was elected Warden of Merton College, resigning his charge, however, in the following year, after the surrender of Oxford, and returning to London. He then, being sixty-eight years old, retired from active life, resigning his appointments, relinquishing the cares of practice, and spending his later days with one or other of his brothers in learned retirement, but not in indolence. Harvey was fond

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625-627] must have planted itself on Greek soil. But when all is said, the remarkable fact remains that while in the Danube provinces Roman influence was submerged, Hellenism within its native territory asserted its supremacy over the Slav invader and maintained alike its natural language and character. Thus towards the close of our period amongst the chaos of peoples making good their independence of the Avar overlordship there gradually emerged certain settlements which formed the nucleus of nations yet to be. Not that Heraclius invited into the Empire Croats and Serbs from a mythical Servia and Croatia somewhere in the North — Croats and Serbs had already won by force their own ground within the Roman frontier — but rather he recognised and legalised their position as vassals of the Empire, and thus took up the proud task of educating the southern Slavs to receive civilisation and Christianity.

In 626, while the capital played its part, the Emperor was making provision for striking a conclusive blow at Persia. He needed allies and reinforcements, and he once more sought them among the tribesmen of the Caucasus. It is probable that as early as the autumn of 625 he had sent a certain Andrew as envoy to the Chazars, and in 626 a force of 1000 men invaded the valley of the Kur and pillaged Iberia and Eger, so that Chosroes threatened punishment and talked of withdrawing Sahîn from the West. The Chazars even took ship and visited the Emperor, when mutual vows of friendship were interchanged. In the early summer of 627 the nephew of Dzebukhan (Ziebel) ravaged Albania and parts of Atrpatakan. Later in the year (after June 627), envious of the booty thus won, the Chazar prince took the field in person with his son, and captured the strongly fortified post of Derbend. Gashak, who had been despatched by Persia to organise the defence of the north, was unable to protect the city of Partav and fled ignominiously. After these successes Dzebukhan joined the Emperor (who took ship from Trebizond ) in the siege of Tiflis. The Chazar chieftain, irritated by a pumpkin caricature of himself which the inhabitants had displayed upon the walls, was eager for revenge and refused to abandon the investment of the city, though he agreed to give the Emperor a large force raised from his subjects when the Roman army started on the last great campaign in the autumn of 627.


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 that of slavery in her native state, and had learned to feel deeply for the injured negro. Georgiana was in her nineteenth year, and had been much benefited by a residence of five years at the North. Her form was tall and graceful; her features regular and well defined; and her complexion was illuminated by the freshness of youth, beauty, and health. The daughter differed from both the father and his visitor upon the subject which they had been discussing, and as soon as an opportunity offered, she gave it as her opinion, that the Bible was both the bulwark of Christianity and of liberty. With a smile she said, "Of course, papa will overlook my differing from him, for although I am a native of the South, I am by education and sympathy a Northerner." Mr. Peck laughed and appeared pleased, rather than otherwise, at the manner in which his daughter had expressed herself.

From this Georgiana took courage and said, "We must try the character of slavery, and our duty in regard to it, as we should try any other question of character and duty. To judge justly of the character of anything, we must know what it does. That which is good does good, and that which is evil does evil. And as to duty, God's designs indicate his claims. That which accomplishes the manifest design of God is right; that which counteracts it, wrong. Whatever, in its proper tendency and general effect, produces, secures, or extends human welfare, is according to the will of God, and is good; and our duty is to favour and promote, according to our power, that which God favours and promotes by the general law of his providence. On the other hand, whatever in its proper tendency and general effect destroys, abridges, or renders insecure, human welfare, is opposed to God's will, and is evil. And as whatever accords with the will of God, in any manifestation of it should be done and persisted in,

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298 Heraclius advanced through Sirak to the Araxes, and, crossing the river, entered the province of Ararat. He now found himself opposed by Râhzâdh, a Persian general who was probably advancing to the relief of Tiflis. But though the Chazar auxiliaries, dismayed by the approach of winter and by the attacks of the Persians, returned to their homes, the Emperor continued his march southward through Her and Zarewand west of the Lake of Urmijah and reached the province of Atrpatakan. Pressing forward, he crossed the mountain chain which divides Media from Assyria, arriving at Chnaitha 9 Oct., where he gave his men a week's rest. Râhzâdh had meanwhile reached Ganzaca and thence followed the Emperor across the mountains, suffering severely on his march from scarcity of supplies. By 1 Dec. the Emperor reached the greater Zab and, crossing the river (i.e. marching north-west), took up his position at Nineveh. Here (12 Dec.) he won a decisive victory over Râhzâdh. The Persian general himself fell, and his troops, though not completely demoralised, were in no condition to renew the struggle. On 21 Dec. the Emperor learned that the defeated Persians had effected a junction with the reinforcements, 8000 strong, sent from the capital; he continued his southern march, however, crossing the lesser Zab (28 Dec.) and spending Christmas on the estates of the wealthy superintendent of provincial taxation, Iesdem. During the festival, acting on urgent despatches from Chosroes, the Persian army crossed the Zab higher up its course, and thus interposed a barrier between Heraclius and Ctesiphon. The Emperor on his advance found the stream of the Torna (probably the N. arm of the Nahr Wán canal) undefended, while the Persians had retreated so hurriedly that they had not even destroyed the bridge. After the passage of the Torna he reached (1 Jan. 628) Beklal (? Beit-Germa), and there learnt that Chosroes had given up his position on the Berázrúd canal, had deserted Dastagerd and fled to Ctesiphon. Dastagerd was thus occupied without a struggle and three hundred Roman standards were recovered, while the troops were greeted by numbers of those who had been carried prisoners from Edessa, Alexandria, and other cities of the Empire. On 7 Jan. Heraclius advanced from Dastagerd towards Ctesiphon, and on 10 Jan. he was only twelve miles from the Nahr Wán; but the Armenians, who had been sent forward to reconnoitre, brought back word that in face of the Persian troops it was impossible to force the passage of the canal. Heraclius after the battle of Nineveh had been, it would seem, ready to make terms, but Chosroes had rejected his overtures. In an enemy's country, with Persian troops in a strong defensive position blocking his path, with his forces in all probability much reduced and with no present opportunity of raising others, knowing that Sahrbaraz was still in command of a Persian army in the West with which he could attack his rear, while the severity of winter, though delayed, was now threatening, Heraclius was compelled to retreat. Chosroes had at least been driven to inglorious


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 Then she went to the window of the parlor and rested her check against the glass, looking in. The little room was sad with twilight, and there was nothing to be seen but Margaret's sewing-machine on the table and the enlarged photograph of Margaret's mother over the mantel-piece, and the views of Tintern Abbey framed in red plush, and on the floor, the marigold pattern making itself felt through the dusk, Mr. Allington's carpet slippers. "Think of me sitting in there," she whispered, "not knowing you loved me." Then they went into the bar and drank milk, while she walked about fingering familiar things with an absurd expression of exaltation, as though that day she was fond of everything, even the handles of the beer-engine.

When there had descended on them a night as brilliant as the day he drew her out into the darkness, which was sweet with the scent of walnut-leaves, and they


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The Tempest, V. i

Be measur'd, or confin'd.

Gon. Whether this be,

Or be not, I’ll not swear.

Pro. You do yet taste

Some subtleties o' the isle, that will not let you

Believe things certain—Welcome! my friends all:—

[''Aside to Seb. and Ant''.] But you, my brace of lords, were I so minded,

I here could pluck his highness' frown upon you,

And justify you traitors: at this time

I will tell no tales.

Seb. [Aside.] The devil speaks in him.

Pro. No.

For you, most wicked sir, whom to call brother

Would even infect my mouth, I do forgive

Thy rankest fault; all of them; and require

My dukedom of thee, which, perforce, I know,

Thou must restore.

Alon. If thou beest Prospero,

Give us particulars of thy preservation;

How thou hast met us here, who three hours since

Were wrack'd upon this shore; where I have lost,—

How sharp the point of this remembrance is!—

My dear son Ferdinand.

Pro. I am woe for 't, sir.

Alon. Irreparable is the loss, and patience

Says it is past her cure.

Pro. I rather think

You have not sought her help; of whose soft grace,

For the like loss I have her sovereign aid,

And rest myself content.

Alon. You the like loss!

 124 subtleties: illusions

128 justify: prove

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 went across the lawn, bending beneath the chestnut-boughs, not to the wild part of the island, but to a circle of smooth turf divided from it by a railing of wrought iron. On this stood a small Greek temple, looking very lovely in the moonlight. He had never brought Margaret here before, because Mr. Allington had once told him, spatulate forefinger at his nose, that it had been built for the "dook" for his excesses, and it was in the quality of his love for her that he could not bear to think of her in association with anything base. But tonight there was nothing anywhere but beauty. He lifted her in his arms and carried her within the columns, and made her stand in a niche above the altar. A strong stream of moonlight rushed upon her there; by its light he could not tell if her hair was white as silver or yellow as gold, and again he was filled with exaltation because he knew that it would not


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 go whatever opposes that will should not he done, and if done, should he abandoned. Can that then be right, he well doing—can that obey God's behest, which makes a man a slave? which dooms him and all his posterity, in limitless generations, to bondage, to unrequited toil through life? 'Thou shaft love thy neighbour as thyself.' This single passage of Scripture should cause us to have respect to the rights of the slave. True Christian love is of an enlarged, disinterested nature. It loves all who love the Lord Jesus Christ in sincerity, without regard to colour or condition." "Georgiana, my dear, you are an abolitionist; your talk is fanaticism," said Mr. Peck in rather a sharp tone; but the subdued look of the girl, and the presence of Carlton, caused the father to soften his language. Mr. Peck having lost his wife by consumption, and Georgiana being his only child, he loved her too dearly to say more, even if he felt displeased. A silence followed this exhortation from the young Christian. But her remarks had done a noble work. The father's heart was touched; and the sceptic, for the first time, was viewing Christianity in its true light.

"I think I must go out to your farm," said Carlton, as if to break the silence. "I shall be pleased to have you go," returned Mr. Peck. "I am sorry I can't go myself, but Huckelby will show you every attention; and I feel confident that when you return to Connecticut, you will do me the justice to say, that I am one who looks after my people, in a moral, social, and religious point of view." "Well, what do you say to my spending next Sunday there?" "Why, I think that a good move; you will then meet with Snyder, our missionary." "Oh, you have missionaries in these parts, have you?" "Yes," replied Mr. Peck; "Snyder is from New York, and is our missionary to the poor, and preaches to our 'people' on Sunday;

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591-629] flight: the disgrace might well weaken his subjects'loyalty, and any such lessening of the royal prestige could only strengthen the position of the Romans; the Emperor even by his enforced withdrawal might not thereby lose the fruits of victory. By Shehrizúr he returned to Baneh, and thence over the Zagros chain to Ganzaca, where he arrived 11 March — only just in time, for snow began to fall 24 Feb. and made the mountain roads impassable.

But with the spring no new campaign was necessary; on 3 April 628 an envoy from the Persian court reached Ganzaca announcing the violent death of Chosroes and the accession of his son Siroes; the latter offered to conclude peace, and this proposal Heraclius was willing to accept. On 8 April the embassy left for Ctesiphon, while on the same day the Emperor turned his face homeward and in a despatch to the capital, announcing the end of the struggle, expressed the hope that he would soon see his people again. It is uncertain what were the precise terms of the peace of 628, but they included the restoration of the Cross and the evacuation of the Empire's territory by the armies of Persia. It is probable that the Roman frontier was to follow the line agreed upon in the treaty of 591. These conditions were, it would seem, accepted by Siroes (Feb.-Sept. 628), but Sahrbarâz had never moved from Western Asia since 626 and it was doubtful whether he would comply with such terms. Thus when the Cross was once more in Roman hands, Heraclius was able to distribute portions of the Holy Wood amongst the more influential Christians of Armenia — a politic prelude to his schemes of church union — but felt it necessary to remain in the East to secure the triumph which he had so hardly won. After a winter spent at Amida, in the early spring the Emperor journeyed to Jerusalem and (23 March 629) amidst a scene of unbounded religious enthusiasm restored to the Holy City the instrument of the world's salvation. On the feast of St Lazarus (7 April) the news reached Constantinople, and Christendom celebrated a new resurrection from the power of its oppressors; a fragment of the true Cross sent from Jerusalem served but to deepen the city's exultation.

Sahrbarâz however refused to withdraw his army from Roman soil, and in June 629 Heraclius met him at Arabissus and purchased his concurrence by a promise to support him with imperial troops in his attempt to secure the Persian throne. Sahrbarâz marched to Ctesiphon, only to perish after a month's reign, and thus the Empire was freed from the invader. In September Heraclius returned to the capital and after six years' campaigning enjoyed a well-earned sabbath of repose. It is an important moment in Roman history: the King of kings, the Empire's only rival, was humbled and Heraclius could now for the first time add


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 you will no doubt like him; he is a capital fellow." "Then I shall go," said Carlton, "but only wish I had company." This last remark was intended for Miss Peck, for whom he had the highest admiration.

It was on a warm Sunday morning, in the month of May, that Miles Carlton found himself seated beneath a fine old apple tree, whose thick leaves entirely shaded the ground for some distance round. Under similar trees and near by, were gathered together all the "people" belonging to the plantation. Hontz Snyder was a man of about forty years of age, exceedingly low in stature, but of a large frame. So had been brought up in the Mohawk Valley, in the state of New York, and claimed relationship with the oldest Dutch families in that vicinity. He had once been a sailor, and had all the roughness of character that a sea-faring man might expect to possess; together with the half-Yankee, half-German peculiarities of the people of the Mohawk Valley. It was nearly eleven o'clock when a one-horse waggon drove up in haste, and the low squatty preacher got out and took his place at the foot of one of the trees, where a sort of rough board table was placed, and took his books from his pocket and commenced.

"As it is rather late," said he, "we will leave the singing and praying for the last, and take our text, and commence immediately. I shall base my remarks on the following passage of Scripture, and hope to have that attention which is due to the cause of God:—'All things whatsoever ye would that men should do unto you, do ye even so unto them;' that is, do by all mankind just as you would desire they should do by you, if you were in their place and they in yours.

"Now, to suit this rule to your particular circumstances, suppose you were masters and

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300 to the imperial style the proud title of. The restoration of the Cross suggested the sign which had been given to the great Constantine, and Africa adopted (629) the first Greek inscription to be found on the imperial coinage — the motto. This may stand for us as a symbol of the decline of the Latin element within the Empire: from the reign of Phocas the old Roman names disappear and those of Graeco-Oriental origin take their place.

With these campaigns the period of the successors of Justinian has reached its end and a new epoch begins. The great contest between the Empires has weakened both combatants and has rendered possible the advance of the invaders from the South. Spain has driven out her last imperial garrisons, the Lombards are settled in Italy, the Slavs have permanently occupied the Danubian provinces — Rome's dominions take a new shape and the statesmen of Constantinople are faced with fresh problems. Imperialist dreams are past, and for a time there is no question of expansion: at moments it is a struggle for bare existence. In his capital the old Emperor, broken in health and harassed by domestic feuds, watches the peril from the desert spreading over the lands which his sword had regained and views the ruin of his cherished plans for a united Empire.

The character of Heraclius has fascinated the minds of historians from the time of Gibbon to the present day, but surely much of the riddle rests in our scanty knowledge of the early years of his reign: the more we know, the more comprehensible does the Emperor become. At the first Priscus commanded the troops and Priscus was disaffected: Heraclius was powerless, for he had no army with which to oppose his mutinous general. With the disappearance of Priscus the Emperor was faced with the problem of raising men and money from a ruined and depopulated empire. After the ill-success of his untrained army in 613, by the loss of Syria and Egypt the richest provinces and even the few recruiting grounds that remained fell into the enemy's hands. Heraclius was powerless: the taunt of Phocas must have rung in his ears: "Will you govern the Empire any better?" Africa appeared the sole way of escape: among those who knew him and his family he might awake sacrifice and enthusiasm and obtain the sinews of war. The project worked wonders — but in other ways than he had schemed. Men were impressed by the strength of his sincerity and the force of his personality — more, the Church would lend her wealth. Then came the Khagan's treachery — the loss of thousands of men who might have been enrolled in the new regiments which he was raising: the peace with the Avars and after two more years had been spent in further preparations, including probably the building of fresh fortifications for the capital which he was leaving to its own resources, the campaigns against Persia. At last, through long-continued hardships in the field, through ceaseless labours that defied ill-health, his physical strength gave way and he


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 hard for one much older. One condition of the sale of Clotel to Walker was, that she should be taken out of the state, which was accordingly done. Most quadroon women who are taken to the lower countries to be sold are either purchased by gentlemen for their own use, or sold for waiting-maids; and Clotel, like her sister, was fortunate enough to be bought for the latter purpose. The town of Vicksburgh stands on the left bank of the Mississippi, and is noted for the severity with which slaves are treated. It was here that Clotel was sold to Mr. James French, a merchant.

Mrs. French was severe in the extreme to her servants. Well dressed, but scantily fed, and overworked were all who found a home with her. The quadroon had been in her new home but a short time ere she found that her situation was far different from what it was in Virginia. What social virtues are possible in a society of which injustice is the primary characteristic? in a society which is divided into two classes, masters and slaves? Every married woman in the far South looks upon her husband as unfaithful, and regards every quadroon servant as a rival. Clotel had been with her new mistress but a few days, when she was ordered to cut off her long hair. The negro, constitutionally, is fond of dress and outward appearance. He that has short, woolly hair, combs it and oils it to death. He that has long hair, would sooner have his teeth drawn than lose it. However painful it was to the quadroon, she was soon seen with her hair cut as short as any of the full-blooded negroes in the dwelling.

Even with her short hair, Clotel was handsome. Her life had been a secluded one, and though now nearly thirty years of age, she was still beautiful. At her short hair, the other servants laughed, "Miss Clo needn't strut round so big, she got short nappy

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Rh became a prey to disease and nervous fears. Do we really need fine-spun psychological theories to explain the reign with its alternations of failure and success? It may at least be doubted.

Yet it is not in these last years of gloom and suspicion that we would part with Heraclius: we would rather recall in him despite all his limitations the successful general, the unremitting worker for the preservation and unity of the Empire which he had sailed from Africa to save, an enthusiast with the power to inspire others, a practical mystic serving the Lord Christ and the Mother of God — one of the greatest of Rome's Caesars.


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background

* bone. Se lastimó el espinazo. $undefined$ agallas If she had any backbone she wouldn't take those insults. Si tuviera agallas no aguantaría esos insultos He's the backbone of the organization. Es la piedra angular de la organización.
 * background fondo He painted some white flowers on a black background. Pintó unas flores blancas sobre un fondo negro. $undefined$ antecedentes She has a very fine background. Tiene muy buenos antecedentes. in the background en segundo término She likes to keep in the background. Le gusta estar en segundo término.
 * backward [adj] tímido He's very backward about asking for anything. Es muy tímido para pedir algo. A atrasado She runs a school for backward children. Tiene una escuela para niños atrasados. [adv] al revés You've got your blouse on backward. Ud. tiene puesta la blusa al revés.
 * backwards hacia atrás.
 * bacon tocino.
 * bad [n] lo malo We must take the bad along with the good. Hay que aceptar lo bueno con lo malo. [adj] mal, malo It's a bad day to go out. Es mal día para salir, or Está día malo para salir (of weather).—It's not a bad idea. No es una mala idea. A fuerte I caught a bad cold in the rain. Con la lluvia he cogido un fuerte catarro. A mal I feel bad today. Me siento mal hoy.  from bad to worse de mal en peor His affairs went from bad to worse. Sus asuntos iban de mal en peor.  to be bad for hacer daño a Too much smoking's bad for you. El fumar demasiado le hará daño.  to go bad echarse a perder The butter went bad because of the heat. La mantequilla se echó a perder por el calor.  too bad (una) lástima That's too bad. Eso es una lástima.
 * baffle [v] desconcertar, confundir.
 * bag [n] bolsa, saco, cartucho Put these groceries in a bag. Ponga estos comestibles en una bolsa. $undefined$ cartera Hand me my bag and my gloves, please. Por favor, mi cartera y mis guantes. $undefined$ maleta Where shall I check my bags and trunk? ¿Dónde puedo facturar las maletas y el baúl? [v] capturar They bagged a lion. Capturaron un león.  to bag at the knees hacer rodilleras His trousers bag at the knees. Los pantalones le hacen rodilleras.  to let the cat out of the bag escapársele a uno un secreto.
 * baggage equipaje Take my baggage up to my room. Suba el equipaje a mi cuarto. baggage car furgón (or vagón) de equipajes The baggage car's at the end of the train. El furgón de equipajes está al final del tren.  baggage room sala de equipajes Where's the baggage room? ¿Dónde está la sala de equipajes?
 * bail [n] fianza He's out on bail. Está libre bajo fianza. [v] poner fianza, salir fiador His friends bailed him out of jail. Sus amigos le pusieron una fianza para sacarlo de la cárcel. $undefined$ achicar He had to bail the water out of the boat with a can. Tuvo que achicar el bote con una lata.  to bail out lanzarse The pilot bailed out of the plane. El piloto se lanzó del avión.
 * bait [n] cebo.
 * bake asar, [Am] hornear We had baked potatoes for dinner. Hemos comido patatas asadas. $undefined$ cocer [Sp], hornear [Am] The bread was baked this morning. El pan ha sido cocido esta mañana.
 * baker panadero.
 * bakery panadería.
 * balance [n] equilibrio I lost my balance and fell off the step. Perdí el equilibrio y me caí del escalón. $undefined$ resto Pay the balance in monthly installments. Pague el resto por mensualidades. $undefined$ balance What's my bank balance? ¿Cuál es mi balance en el banco? [v] equilibrar The two weights balance each other. Los dos pesos se equilibran.  in the balance en la balanza His fate hung in the balance. Su suerte estaba en la balanza.  Does this account balance? ¿Está bien el balance de esta cuenta?
 * balcony balcón.
 * bald calvo.
 * bale fardo, bala.
 * ball ovillo He rolled the string into a ball. Hizo un ovillo con la cuerda. $undefined$ pelota They played ball all after-


text: The Return of the Soldier (West)/Chapter 3


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 har well as I," said Nell, with a broad grin that showed her teeth. "She tinks she white, when she com here wid dat long har of hers," replied Mill. "Yes," continued Nell; "missus make her take down her wool so she no put it up to-day."

The fairness of Clotel's complexion was regarded with envy as well by the other servants as by the mistress herself. This is one of the hard features of slavery. To-day the woman is mistress of her own cottage; to-morrow she is sold to one who aims to make her life as intolerable as possible. And be it remembered, that the house servant has the best situation which a slave can occupy. Some American writers have tried to make the world believe that the condition of the labouring classes of England is as bad as the slaves of the United States.

The English labourer may be oppressed, he may be cheated, defrauded, swindled, and even starved; but it is not slavery under which he groans. He cannot be sold; in point of law he is equal to the prime minister. "It is easy to captivate the unthinking and the prejudiced, by eloquent declamation about the oppression of English operatives being worse than that of American slaves, and by exaggerating the wrongs on one side and hiding them on the other. But all informed and reflecting minds, knowing that bad as are the social evils of England, those of Slavery are immeasurably worse." But the degradation and harsh treatment that Clotel experienced in her new home was nothing compared with the grief she underwent at being separated from her dear child. Taken from her without scarcely a moment's warning, she knew not what had become of her. The deep and heartfelt grief of Clotel was soon perceived by her owners, and fearing that her refusal to take food would cause her death, they resolved to sell her. Mr. French found no difficulty

title: Page:Clotel (1853).djvu/155


text: Clotel/Chapter 15

title: Clotel/Chapter 15


text:
Page:Bury J B The Cambridge Medieval History Vol 2 1913.djvu/475

Rh during the 139 years, and, where there was formerly one, three or four occupied the paternal inheritance either undivided or in divided estates. As they all bore the title, but only one of them could be magistrate of the village, župan here signified the member of an hereditary class and not the holder of an office. The župans paid far more tribute than the peasants on estates of equal size, the higher taxation consisting in swine, subsidiarily swine-pence — this proves that they had greater rights of pasture than the peasants.

The old Slovene župan is a village-magistrate only where there are peasants under him. What was he originally? What he was among the Elbe Slavs (senior) and the Serbs (princeps, dominus), viz. landlord, as descendant of the Avaro-Bulgar herdsman class. Under the German dominion he lost his former seigniorial character; the Germans seized a considerable part of the territory, especially what was uncultivated, including the wasted plains and valleys, and left what remained to those whom they found there — up to that time nomad župans and their Slav peasants — reckoning two hides (praedia) for a župan and one for a peasant. In consequence the župans were so huddled together that they were forced to give up the wandering herdsman life, and as they could no longer keep large herds, they had to adapt themselves to husbandry, contenting themselves with a smaller flock of sheep, and finding compensation in swine-breeding. Their former monopoly in cattle-breeding was also abolished, as under the Germans the peasants also were allowed to engage in cattle-breeding though not to the same extent as the župans. This is shewn by the taxation. The peasants still remained subordinated to the župans, but they were newly distributed among them, with the land, so that a precisely defined number of peasants was allotted to a definite group of župans. Thereupon each group of župans shared the peasantry allotted to them according to a definite principle — evidently hereditary. This follows from the fact that the percentage of župans and peasant hides is repeated in several districts remote from one another, although the individual župans appear so very unequally provided with peasants, some indeed having none at all.

Thus we can see how the German domination forced the former wandering herdsman to become a settled cattle-breeder and little by little a grower of grain, and how the cattle-breeding of these župans was preponderant up to late times. Their social position was in earlier times by no means slight: in a list of witnesses (1322) a župan was not cited among the peasant witnesses but mentioned before the burghers of Laibach — thus he was at least equal to them in rank. In the thirteenth century in the manorial estates of Tüffer and Lichtenwald one of the village župans acted as Schepho — chief official of a larger administrative district — and this also points to the higher position of a župan.


text: Harmonium (Stevens)/The Worms at Heaven's Gate


text: Harmonium (Stevens)/The Jack Rabbit

title: Harmonium (Stevens)/The Jack Rabbit


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, and had servants under you, would you not desire that your servants should do their business faithfully and honestly, as well when your back was turned as while you were looking over them? "Would you not expect that they should take notice of what you said to them? that they should behave themselves with respect towards you and yours, and be as careful of every thing belonging to you as you would be yourselves? You are servants: do, therefore, as you would wish to be done by, and you will be both good servants to your masters and good servants to God, who requires this of you, and will reward you well for it, if you do it for the sake of conscience, in obedience to his commands.

"You are not to be eye-servants. Now, eye-servants are such as will work hard, and seem mighty diligent, while they think anybody is taking notice of them; but, when their masters' and mistresses' backs are turned they are idle, and neglect their business. I am afraid there are a great many such eye-servants among you, and that you do not consider how great a sin it is to be so, and how severely God will punish you for it. You may easily deceive your owners, and make them have an opinion of you that you do not deserve, and get the praise of men by it; but remember that you cannot deceive Almighty God, who sees your wickedness and deceit, and will punish you accordingly. For the rule is, that you must obey your masters in all things, and do the work they set you about with fear and trembling, in singleness of heart as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good-will doing service as to the Lord, and not as to men.

"Take care that you do not fret or murmur, grumble or repine at your condition; for this will not only make

title: Page:Clotel (1853).djvu/102


text: Harmonium (Stevens)/Valley Candle

title: Harmonium (Stevens)/Valley Candle


text:
Page:Blackwood's Magazine volume 164.djvu/340

 322 he stood amongst us streaming with water and very crestfallen. The captain had surrendered the wheel, and apart, elbow on rail and chin in hand, gazed at the sea wist fully. We asked ourselves, What next? I thought, Now, this is something like. This is great. I wonder what will happen. I exulted as if after a triumph. O youth! And are we not all descendants of Don Quixote, all the wise, all the simple—all of us in the quixotism of our youth?

"Suddenly Mahon sighted a steamer far astern. Captain Beard said, 'We may do something with her yet.' We hoisted two flags, which said in the international language of the sea, 'On fire. Want immediate assistance.' The steamer grew bigger rapidly, and by-and-by spoke with two flags on her foremast, 'I am coming to your assistance.'

In half an hour she was abreast, to windward, within hail, and rolling slightly, with her engines stopped. We lost our composure, and yelled all together with excitement, 'We've been blown up.' A man in a white helmet, on the bridge, cried, 'Yes! All right! all right!' and he nodded his head, and smiled, and made soothing motions with his hand as though at a lot of frightened children. One of her boats dropped in the water, and walked towards us upon the sea with her long oars. Four Calashes pulled a swinging stroke. This was my first sight of Malay seamen. I've known them since, but what struck me then was their unconcern. They came alongside, and even the bowman standing up and holding to our main-chains with the boat-hook did not deign to lift his head for a glance. I thought people who had been blown up deserved more attention.

"A little man, dry like a chip and agile like a monkey, clambered up. It was the mate of the steamer. He gave one look, and cried, 'O boys—you had better quit.'

"We were silent. He talked apart with the captain for a time,—seemed to argue with him. Then they went away together to the steamer.

"When our skipper came back we learned that the steamer was the Sommerville, Captain Nash, from West Australia to Singapore viá Batavia with mails, and that the agreement was she should tow us to Anjer or Batavia, if possible, where we could extinguish the fire by scuttling, and then proceed on our voyage—to Bankok! The old man seemed excited. 'We will do it yet,' he said to Mahon, fiercely. He shook his fist at the sky. Nobody else said a word.

"At noon the steamer began to tow. She went ahead slim and high, and what was left of the Judea followed at the end of seventy fathom of tow-rope,—followed her swiftly like a cloud of smoke with mast-heads protruding above. We went aloft to furl the sails. We coughed on the yards, and were careful about the bunts. Do you see the lot of us there, putting a neat furl on the sails of that ship doomed to arrive nowhere? There was not a man who didn't think that at any moment the masts would topple over. From aloft we could not see the ship for smoke, and they worked carefully, passing the gaskets with even turns. 'Harbour furl—aloft there!' cried Mahon from below.

"You understand this? I don't think one of those chaps expected to get down in the usual way. When we did I heard them saying to each other, 'Well, I thought we would come down overboard, in a lump—sticks and all—blame me if I didn't.' 'That's what I was


text: Harmonium (Stevens)/Anecdote of Men by the Thousand


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 your life uneasy, but will greatly offend Almighty God. Consider that it is not yourselves, it is not the people that you belong to, it is not the men who have brought you to it, but it is the will of God who hath by his providence made you servants, because, no doubt, he knew that condition would be best for you in this world, and help you the better towards heaven, if you would but do your duty in it. So that any discontent at your not being free, or rich, or great, as you see some others, is quarrelling with your heavenly Master, and finding fault with God himself, who hath made you what you are, and hath promised you as large a share in the kingdom of heaven as the greatest man alive, if you will but behave yourself aright, and do the business he hath set you about in this world honestly and cheerfully. Riches and power have proved the ruin of many an unhappy soul, by drawing away the heart and affections from God, and fixing them on mean and sinful enjoyments; so that, when God, who knows our hearts better than we know them ourselves, sees that they would be hurtful to us, and therefore keeps them from us, it is the greatest mercy and kindness he could show us.

"You may perhaps fancy that, if you had riches and freedom, you could do your duty to God and man with greater pleasure than you can now. But pray consider that, if you can but save your souls through the mercy of God, you will have spent your time to the best of purposes in this world; and he that at last can get to heaven has performed a noble journey, let the road be ever so rugged and difficult. Besides, you really have a great advantage over most white people, who have not only the care of their daily labour upon their hands, but the care of looking forward and providing necessaries for to-morrow and next day, and of clothing and bringing up their children, and of getting food and raiment for as

title: Page:Clotel (1853).djvu/103


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 war which broke out immediately after the death of Tenchi Tennô in 671 between that emperor’s brother and son, which only came to an end in 672 by the suicide of the latter. In the 8th century the Chinese costume and etiquette were adopted by the Court. This foreign pomp and splendour covered the rapid depravation of men’s hearts, and created a wide gulf between the Mikado and his people. So long as the sovereign maintains a simple style of living, the people are contented with their own hard lot. Their wants are few and they are easily ruled. But if the sovereign has a magnificent palace, gorgeous clothing, and crowds of finely-dressed women to wait on him, the sight of these things must cause in others a desire to possess themselves of the same luxuries; or if they are not strong enough to take them by force, it excites their envy. If the Mikado lived in a house roofed with shingles, and whose walls were of mud, wore hempen clothes, carried his sword in a scabbard wound round with the tendrils of some creeping plant, and went to the chase carrying his bow and arrows, as was the ancient custom, the present state of things would never have come about. But since the introduction of Chinese manners, the sovereign, while occupying a highly dignified place, has been degraded to the intellectual level of a woman. The power fell into the hands of servants, and although they never actually assumed the title, they were sovereigns in fact, while the Mikado became an utter nullity.

Some one had observed to Mabuchi that it was owing to the Chinese system of morals that the practice of marriage between brothers and sisters was discontinued. He explains in reply that according to ancient Japanese custom the children of the same mother were alone regarded as united by the fraternal tie; that it was not considered in any way objectionable for children of the same father by different mothers to intermarry. The Chinese forbid marriages between persons who bear the same surname, and it was the adoption of this ridiculously strict rule that led to the gradual disuse of the ancient practice, which was in itself quite harmless.

title: Page:TASJ-1-3.djvu/125


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 many of you as belong to their families, which often puts them to great difficulties, and distracts their minds so as to break their rest, and take off their thoughts from the affairs of another world. Whereas you are quite eased from all these cares, and have nothing but your daily labour to look after, and, when that is done, take your needful rest. Neither is if necessary for you to think of laying up anything against old age, as white people are obliged to do; for the laws of the country have provided that you shall not be turned off when you are past labour, but shall be maintained, while you live, by those you belong to, whether you are able to work or not.

"There is only one circumstance which may appear grievous, that I shall now take notice of, and that is correction.

"Now, when correction is given you, you either deserve it, or you do not deserve it. But whether you really deserve it or not, it is your duty, and Almighty God requires that you bear it patiently. You may perhaps think that this is hard doctrine; but, if you consider it right, you must needs think otherwise of it. Suppose, then, that you deserve correction, you cannot but say that it is just and right you should meet with it. Suppose you do not, or at least you do not deserve so much, or so severe a correction, for the fault, you have committed, you perhaps have escaped a great many more, and are at last paid for all. Or suppose you are quite innocent of what is laid to your charge, and suffer wrongfully in that particular thing, is it not possible you may have done some other bad thing which was never discovered, and that Almighty God who saw you doing it would not let you escape without punishment one time or another? And ought you not, in such a case, to give glory to him, and be thankful that he would rather punish you in this life for your

title: Page:Clotel (1853).djvu/104


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 In ancient times when men’s dispositions were straightforward a complicated system of morals was unnecessary. It would naturally happen that bad acts might occasionally be committed, but the straight-forwardness of men’s dispositions would prevent the evil from being concealed and growing in extent. So that in those days it was unnecessary to have a doctrine of right and wrong. But the Chinese, being bad at heart, in spite of the teaching which they got, were good on the outside, and their bad acts became of such magnitude that society was thrown into disorder. The Japanese being straightforward could do without teaching. It is said on the other side that as the Japanese had no names for benevolence, righteousness, propriety, sagacity and truth, they must have been without those principles. To this Mabuchi replies they exist in every country, in the same way as the four seasons which make their annual rounds. In the spring the weather does not become mild all at once, nor the summer hot. Nature proceeds by gradual steps. According to the Chinese view it is not spring or summer unless it becomes mild or hot all of a sudden. Their principles sound very plausible, but are unpractical.

Mabuchi rendered a great service to the study of Shintô by the pains which he took to illustrate the Norito in a commentary entitled Noritokô (1768). The Norito consists of a selection of the liturgies used at certain of the more important Shintô festivals, and together with those parts of the Jôguan-Gishiki and Yengi-shiki which contain directions for the celebration of such festivals, afford the most authentic information as to the native religious ceremonies. Some of them contain passages of remarkable beauty, especially those which are considered to be most ancient in their origin, such as the Ohobarai no Kotoba and Toshigoshi no matsuri no kotoba. The festival of the “General Purification” (Ohabarai) is first mentioned in the Kojiki as having been celebrated after the death of Chiuai Tennô (200 A. D. according to the native chronology), but is supposed to have instituted as far

title: Page:TASJ-1-3.djvu/126


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 than destroy your souls for it in the next life? But suppose even this was not the case (a case hardly to be imagined), and that you have by no means, known or unknown, deserved the correction you suffered, there is this great comfort in it, that, if you hear it patiently, and leave your cause in the hands of God, he will reward you for it in heaven, and the punishment you suffer unjustly here shall turn to your exceeding great glory hereafter.

"Lastly, you should serve your masters faithfully, because of their goodness to you. See to what trouble they have been on your account. Your fathers were poor ignorant and barbarous creatures in Africa, and the whites fitted out ships at great trouble and expense and brought you from that benighted land to Christian America, where you can sit under your own vine and fig tree and no one molest or make you afraid. Oh, my dear black brothers and sisters, you are indeed a fortunate and a blessed people. Your masters have many troubles that you know nothing about If the banks break, your masters are sure to lose something. If the crops turn out poor, they lose by it. If one of you die, your master loses what he paid for you, while you lose nothing. Now let me exhort you once more to be faithful."

Often during the delivery of the sermon did Snyder cast an anxious look in the direction where Carlton was seated; no doubt to see if he had found favour with the stranger. Huckelby, the overseer, was also there, seated near Carlton. With all Snyder's gesticulations, sonorous voice, and occasionally bringing his fist down upon the table with the force of a sledge hammer, he could not succeed in keeping the negroes all interested: four or five were fast asleep, leaning against the trees; as many more were nodding, while not a few were stealthily cracking and eating hazlenuts. "Uncle Simon, you may

title: Page:Clotel (1853).djvu/105


text: Harmonium (Stevens)/The Silver Plough-Boy


text:
Page:Blackwood's Magazine volume 164.djvu/341

 1898.] thinking to myself,' would answer wearily another battered and bandaged scarecrow. And, mind, these were men without the drilled-in habit of obedience. To an onlooker they would be a lot of profane scallywags without a redeeming point. What made them do it—what made them obey me when I, thinking consciously how fine it was, made them drop the bunt of the foresail twice to try and do 1t better? What? They had no professional reputation—no examples, no praise. It wasn't a sense of duty; they all knew well enough how to shirk, and laze, and dodge—when they had a mind to it—and mostly they had. Was 1t the two pounds ten a-month that sent them there? They didn't think their pay half good enough. No; it was something in them, something inborn and subtle and everlasting. I don't say positively that the crew of a vulgar French or German merchantman wouldn't have done it, but I doubt it. And it wouldn't have been done in the same way. There was a completeness in it, something solid like a principle, and masterful like an instinct—a disclosure of something secret—of that hidden something, that gift of good or evil that makes racial difference, that shapes the fate of nations.

"It was that night at ten that, for the first time since we had been fighting it, we saw the fire. The speed of the towing had fanned the smouldering destruction. A blue gleam appeared forward, shining below the wreck of the deck. It wavered in patches, it seemed to stir and creep like the light of a glowworm. I saw it first, and told Mahon. 'Then the game's up,' he said. 'We had better stop this towing, or she will burst out suddenly fore and aft before we can clear out.' We set up a yell; rang bells to attract their attention; they towed on. At last Mahon and I crawled forward and cut the rope with an axe. There was no time to cast off the lashings. Red tongues could be seen licking the wilderness of splinters under our feet as we made our way back to the poop.

"Of course they very soon found out in the steamer that the rope was gone. She gave a loud blast of her whistle, her lights were seen sweeping in a wide circle, she came up ranging close alongside,and stopped. We were all in a tight group on the poop looking at her. Every man had saved a little bundle or a bag. Suddenly a conical flame with a twisted top shot up forward and threw upon the black sea a circle of light, with the two vessels side by side and heaving gently in its centre. Captain Beard had been sitting on the gratings still and mute for hours, but now he rose and advanced in front of us, to the mizzen-shrouds. Captain Nash hailed: 'Come along! Look sharp. I have mail-bags on board, you know. I will take you and your boats to Singapore.'

Thank you! No!' said our skipper. 'We must see the last of the ship.'

I can't stand by any longer,' shouted the other.

We are all right.'

Well, I'll report you in Singapore. Good-bye.'

"He waved his hand. Our men dropped their bundles quietly. The steamer moved ahead, and passing out of the circle of light, vanished at once from our sight, dazzled by the fire which burned fiercely. And then I knew that I would see the East first as commander of a small boat. I thought it fine; and the fidelity to the old ship was fine. We should see the last of her. Oh the glamour of youth! Oh the fire of it, more dazzling than the flames of


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 back as the time of Izanagi no mikoto. Mabuchi, who may be taken as a pretty safe guide in such matters, attributes the liturgy as it is preserved in the Yengishiki, to the reign of Temmu Tennô (673-686), by which period the words, in the earliest times composed by the Nakatomi on each occasion, had assumed a definite form consecrated by precedent. The Yengishiki, however, belongs to the 10th century, and therefore the date at which the Norito are actually known to have been committed to writing is two centuries later than that of the Kojiki and Nihongi. Still more ancient than the Ohobarai no kotoba is said to be the Idzumo kuni no miyatsako kamu yogoto, which Mabuchi assigns to the reign of Jomei Tennô (629–641), though the origin of the ceremony at which it was used is evidently far back in the prehistoric age. The Toshigohi, Hirose and Tatsuta Norito are later again than the Ohobarai. By a fortunate coincidence the study pf pure Shintô cannot be successfully prosecuted at first hand, without a previous acquaintance with the ancient forms of the language, and the result has been a natural tendency towards a combined devotion to the two subjects, which is explanatory of the wide meaning of the term Koku-gaku, ‘national learning,’ sometime erroneously used to signify the study of poetry alone.

This notice of Mabuchi’s writings is unavoidably deficient, owing to the difficulty of procuring copies of his works in the book-shops. Even the public library, recently removed to Asakusa, does not possess three volumes by this author which relate to the Kojiki, and it is much to be regretted that the means should therefore be wanting in order to form an estimate of what he accomplished towards the elucidation of this most important and ancient Shintô monument.

The mantle of Mabuchi fell upon the shoulders of Motoöri Norinaga. This remarkable scholar and critic was born in 1730 at Matsuzaka in Isé, a town belonging to the prince of Kishiu. At the age of ten years he lost his

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 strike up a hymn," said the preacher as he closed his Bible. A moment more, and the whole company (Carlton excepted) had joined in the well known hymn, commencing with

After the singing, Sandy closed with prayer, and the following questions and answers read, and the meeting was brought to a close.

"Q. What command has God given to servants concerning obedience to their masters?—A. 'Servants, obey in all things your masters according to the flesh, not with eye-service as men-pleasers, but in singleness of heart, fearing God.'

"Q. What does God mean by masters according to the flesh?—A. 'Masters in this world.'

"Q. What are servants to count their masters worthy of?—A. 'All honour.'

"Q. How are they to do the service of their masters?—A. ' With good will, doing service as unto the Lord, and not unto men.'

"Q. How are they to try to please their masters?—A. 'Please him well in all thing a, not answering again.'

"Q. Is a servant who is an eye-servant to his earthly master an eye-servant to his heavenly master?—A. 'Yes,'

"Q. Is it right in a servant, when commanded to do any thing, to be sullen and slow, and answer his master again?—A. 'No.'

"Q. If the servant professes to he a Christian, ought he not to be as a Christian servant, an example to all other servants of love and obedience to his master?—A. 'Yes.'

"Q. And, should his master he a Christian also, ought he not on that account specially to love and obey him?—A. Yes.'

"Q. But suppose the master is hard to please, and threatens and punishes more than he ought, what is the servant to do?—A. 'Do his best to please him.'

"Q. When the servant suffers wrongfully at the hands of his master, and, to please God, takes it patiently, will God reward him for it?—A. 'Yes.'

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text:
Author:Stanley Grauman Weinbaum

Poetry

 * The Lost Battle, in The Mercury (1917)
 * Mostly Yvonne in The Wisconsin literary magazine (1922)
 * Other poetry in The Wisconsin literary magazine (1921-23)

Novels

 * The Lady Dances (1934), published as a newspaper serial under the pen name "Marge Stanley"
 * The Dark Other (1950) (modernized by )
 * The Dark Other (1950) (modernized by )

Short stories

 * A Martian Odyssey (1934) [also as by Stanley Weinbaum]
 * Valley of Dreams (1934)
 * Flight on Titan (1935)
 * Parasite Planet (1935)
 * Pygmalion's Spectacles (1935)
 * The Worlds of If (1935)
 * The Challenge from Beyond (1935) with Murray Leinster and Edward E. Smith and Harl Vincent and Donald Wandrei
 * The Ideal (1935)
 * The Planet of Doubt (1935)
 * The Adaptive Ultimate (1935)
 * The Red Peri (1935)
 * The Mad Moon (1935)
 * Dawn of Flame (1936)
 * Smothered Seas (1936) with Ralph Milne Farley
 * The Point of View (1936)
 * Redemption Cairn (1936)
 * Proteus Island (1936)
 * The Circle of Zero (1936)
 * Graph (1936)
 * The Brink of Infinity (1936)
 * Shifting Seas (1937)
 * Revolution of 1950 (1938) with Ralph Milne Farley
 * Tidal Moon (1938) with Helen Weinbaum
 * Green Glow of Death (1957)

title: Author:Stanley Grauman Weinbaum


text:
Page:Michael Foundation, Inc. v. Urantia Foundation v. McMullan.pdf/1

 sas legislature, expressed as it is in words different from those used in the regulation before us, is not relevant to this case.

The defendant’s second argument is that the government introduced insufficient evidence to prove that he knowingly used loud or abusive language in the emergency room. (Aplt. B. at 9–10.) The defendant claims that “his physical and mental states were impaired” because, prior to being taken to the hospital, he had accidentally overdosed when taking prescription headache medicine. (Aplt. B. at 3, 10.)

The record contains sufficient evidence such that, when considered in the light most favorable to the government, a rational trier of fact could have found beyond a reasonable doubt that the defendant knowingly used loud and abusive language. Witnesses who observed the defendant’s behavior both before and after he was brought into the emergency room testified that he was alert and aware of his surroundings, (Tr. at 19, 51), and that he could understand questions being asked of him and give appropriate answers. (Tr. at 103–04.) The defendant also recognized individuals at the VA hospital whom he had met before. (Tr. at 73.)

It is not implausible that, as the defendant tried to argue below, the defendant was unaware of his actions because he was suffering from the effects of an overdose of prescription medication, (Tr. at 136–37.) However, “the [Magistrate Judge], as fact finder, has discretion to resolve all conflicting testimony, weigh the evidence, and draw inferences from the basic facts to the ultimate facts.” United States v. Anderson, 189 F.3d 1201, 1205 (10th Cir.1999) (internal quotation marks omitted) (quoting United States v. Valadez-Gallegos, 162 F.3d 1256, 1262 (10th Cir.1998)). The testimony by several witnesses supports the finding by the Magistrate Judge the that the defendant was, beyond a reasonable doubt, conscious and aware of actions at the hospital.

Because we view the evidence in the light most favorable to the government, and because the evidence supporting the Magistrate Judge’s conclusion that the defendant acted knowingly is substantial and raises more than “a suspicion of guilt,” see id., we conclude there was sufficient evidence to establish this element of the offense.

For the reasons stated, we AFFIRM the conviction.


text: Index:Poems Nora May French.djvu

title: Index:Poems Nora May French.djvu


text: Page:Michael Foundation, Inc. v. Urantia Foundation v. McMullan.pdf/2


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 "Q. Is it right for the servant to run away, or is it right to harbour a runaway?—A. 'No.'

"Q. If a servant runs away, what should be done with him?—A. 'He should be caught and brought back.'

"Q. When he is brought back, what should be done with him?—A. 'Whip him well.'

"Q. Why may not the whites be slaves as well as the blacks?—A. 'because the Lord intended the negroes for slaves.'

"Q. Are they better calculated for servants than the whites?—A. 'Yes, their hands are large, the skin thick and tough, and they can stand the sun better than the whites.'

"Q. Why should servants not complain when they are whipped?—A. 'Because the Lord has commanded that they should be whipped.'

"Q. Where has He commanded it?—A. 'He says, He that knoweth his master's will, and doeth it not, shall be beaten with many stripes.'

"Q. Then is the master to blame for whipping his servant?—A. 'Oh, no! he is only doing his duty as a Christian."

Snyder left the ground in company with Carlton and Huekelby, and the three dined together in the overseer's dwelling.

"Well," said Joe, after the three white men were out of hearing, "Marser Snyder bin try hesef to-day." "Yes," replied Ned; "he want to show de strange gentman how good he can preach." "Dat's a new sermon he gib us to-day," said Sandy. "Dees white fokes is de very dibble," said Dick; "and all dey whole study is to try to fool de black people."

"Didn't you like de sermon?" asked Uncle Simon. "No," answered four or five voices. "He rared and pitched enough," continued Uncle Simon.

Now Uncle Simon was himself a preacher, or at least he thought so, and was rather pleased than otherwise, when he heard others spoken of in a disparaging manner. "Uncle Simon can beat dat sermon all to

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 pieces," said Ned, as lie was filling his mouth, with hazelnuts. "I got no notion of dees white fokes, no how," returned Aunt Dafney. "Dey all de time tellin' dat de Lord made us for to work for dem, and I don't believe a word of it." "Marser Peck give dat sermon to Snyder, I know," said Uncle Simon. "He jest de one for dat," replied Sandy. "I think de people dat made de Bible was great fools," said Ned. "Why?" Uncle Simon. "'Cause dey made such a great big book and put nuttin' in it, but servants obey yer masters." "Oh," replied Uncle Simon, "thars more in de Bible den dat, only Snyder never reads any other part to us; I use to hear it read in Maryland, and thar was more den what Synder lets us hear." In the overseer's house there was another scene going on, and far different from what we have here described.

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Page:Michael Foundation, Inc. v. Urantia Foundation v. McMullan.pdf/3

 Murray E. Abowitz, Abowitz, Timberlake & Dahnke, P.C, Ross A. Plourde, Michael J. LaBrie, McAfee & Taft, Oklahema City, OK, David Nimmer, Irell & Manella, Los Angeles, CA, for Plaintiff-Appellee/Third-Party-Defendant-Appellee.

Andrew M. Low, Davis, Graham & Stubbs, Denver, CO, D. Kent Meyers, Phillip L. Free, Oklahoma City, OK, Steven G. Hill, Eric Maurer, Peter F. Schoenthaler, Hill & Kertscher, Atlanta, GA, for Defendant-Third-Party-Plaintiff-Appellant.

Before TACHA, Chief Circuit Judge, ALDISERT, and McWILLIAMS, Senior Circuit Judges.

TACHA, Chief Circuit Judge.

Declaratory judgment defendant, third-party and counterclaim plaintiff Urantia Foundation appeals the district court’s denial of its renewed motion for judgment as a matter of law and its alternative motion for a new trial. We exercise jurisdiction pursuant to 28 U.S.C. § 1291 and AFFIRM.

I.

Urantia Foundation is a charitable trust formed under Illinois law. Michael Foundation is a non-profit corporation


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 324 the burning ship, throwing its magic light on the wide earth, leaping audaciously to the sky, presently to be quenched by time, more cruel, more pitiless, more bitter than the sea, and like the flames of the burning ship surrounded by an impenetrable night.

"But there we were left alone to see the last of her.

"The old man informed us it was part of our duty to save as much as we could out of the ship. Accordingly we went to work aft, while she blazed forward to give us plenty of light. We lugged out a lot of rubbish. What didn't we save? An old barometer fixed with an absurd quantity of screws nearly cost me my life. A sudden rush of smoke came upon me, and I just got away in time. There were various stores, bolts of canvas, coils of rope; the poop looked like a marine bazaar, and the boats were lumbered to the gunwales. One would have thought the old man wanted to leave nothing but a clear ship to the fire. He seemed anxious to take as much as he could of his first command with him. He was very, very quiet, but off his balance evidently. Would you believe 1t? He wanted to take a length of old stream-cable and a kedge-anchor with him in the long-boat. We said, 'Ay, ay, sir,' deferentially, and on the quiet let the things slip overboard. The heavy medicine-chest went that way, two bags of green coffee, tins of paint—fancy, paint!—a whole lot of things. Then I was ordered with two hands into the boats to make a stowage and get them ready against the time it would be proper for us to leave the ship.

"We put everything straight, stepped the long-boat's mast for our skipper, who was to take charge of her, and I was not sorry to sit down for a moment. My face felt raw, every limb ached as if broken, I was aware of all my ribs, and would have sworn to a twist in the backbone. The boats, fast astern, lay in a deep shadow, and all around I could see the circle of the sea lighted by the fire. A gigantic flame rose forward straight and clear. It flared fierce, with noises like the whirr of wings, with rumbles as of thunder. There were cracks, detonations, and from the cone of flame the sparks flew upwards, as man is born to trouble, to leaky ships, and to ships that burn.

"What bothered me was that the ship, lying broadside to the swell and to such wind as there was—a mere breath—the boats would not keep astern where they were safe, but persisted, in a pig-headed way boats have, in getting under the counter and then swinging alongside. They were knocking about dangerously and coming near the flame, while the ship rolled on them, and, of course, there was always the danger of the masts going over the side at any moment. I and my two boat-keepers kept them off as best we could, with oars and boat-hooks; but to be constantly at it became exasperating, since there was no reason why we should not leave at once. We could not sec those on board, and could not imagine what caused the delay. The boat-keepers were swearing feebly, and I had not only my share of the work but also had to keep at it two men who showed a constant inclination to lay themselves down and let things slide.

"At last I hailed, 'On deck there,' and some one looked over. 'We're ready here,' I said. The head disappeared, and very soon popped up again. 'The captain says, All right, sir, and to keep the boats well clear of the ship.'


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 under Oklahoma law. This appeal arises out of the parties’ dispute as to the present validity of Urantia Foundation’s copyright in The Urantia Book, a document comprising the scriptural basis for the Urantia movement. The history of the composition of The Urantia Book, or such of that history as is available, bears directly upon the resolution of this case.

In approximately 1900, an unknown patient (“the Conduit”) sought psychiatric help from Dr. William Sadler. The Conduit behaved strangely in his sleep, and during sessions with the Conduit, Dr. Sadler became convinced that the Conduit was channeling “celestial personalities.” At some point, the Conduit began presenting Dr. Sadler with handwritten “papers,” purportedly consisting of the fruits of his communion with these celestial beings. Sometime later in the course of his treatment, Dr. Sadler opened up his sessions with the Conduit to a group of relatives that referred to itself as “The Contact Commission.” During its sessions with the Conduit, the Contact Commission prepared stenographic notes of the Conduit’s celestial dialogs, but it destroyed most of them. The notes formed no part of The Urantia Book.

In 1924, after approximately twenty years of treatment and generating “papers,” the Conduit announced that he would compose The Urantia Book. He solicited questions from the Contact Commission to present to the celestial beings during his psychiatric sessions. Dr. Sadler formed a subgroup of the Contact Commission (“the Forum”) to prepare these questions. Between 1935 and 1942, in response to these questions, the Conduit delivered a foreword and 196 handwritten “papers” that together constitute The Urantia Book. The Contact Commission reviewed the papers and typed them. It did not change their arrangement or edit them in any way other than to correct spelling and capitalization errors. It also destroyed all documents related to the questions presented to the Conduit. The Conduit was never compensated for his efforts in creating The Urantia Book.

In 1950, Urantia Foundation was formed in Illinois as a charitable trust. In 1955, the Conduit permitted The Urantia Book to be published, and later the same year Urantia Foundation published The Urantia Book under notice of copyright. Urantia Foundation registered its copyright in 1956 and currently holds the original and the 1983 renewal certificates as The Urantia Book’s “author”. In 1999, Michael Foundation, a non-profit corporation chaired by third-party defendant and appellee Harry McMullan III, himself a disaffected former adherent of the Urantia movement, published Jesus—A New Revelation, which reprints verbatim seventy-six of the 196 papers constituting The Urantia Book.

This litigation commenced when Michael Foundation and McMullan filed a declaratory judgment action seeking a declaration that Urantia Foundation’s copyright in The Urantia Book was invalid or, in the alternative, that their book did not infringe upon Urantia Foundation’s copyright. Urantia Foundation asserted numerous counterclaims against Michael Foundation and


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76

Pro. As great to me, as late; and, supportable

To make the dear loss, have I means much weaker

Than you may call to comfort you, for I

Have lost my daughter.

Alon. A daughter?

O heavens! that they were living both in Naples,

The king and queen there! that they were, I wish

Myself were mudded in that oozy bed

Where my son lies. When did you lose your daughter?

Pro. In this last tempest. I perceive, these lords

At this encounter do so much admire

That they devour their reason, and scarce think

Their eyes do offices of truth, their words

Are natural breath: but, howsoe'er you have

Been justled from your senses, know for certain

That I am Prospero and that very duke

Which was thrust forth of Milan; who most strangely

Upon this shore, where you were wrack'd, was landed,

To be the lord on 't. No more yet of this;

For 'tis a chronicle of day by day,

Not a relation for a breakfast nor

Befitting this first meeting. Welcome, sir;

This cell's my court: here have I few attendants

And subjects none abroad: pray you, look in.

My dukedom since you have given me again,

I will requite you with as good a thing;

At least bring forth a wonder, to content ye

As much as me my dukedom.

 154 admire: marvel

155 they reason: their reason is swallowed up in wonder

171 S. d.–175 Cf. n.

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The Tempest, V. i  Mira. Sweet lord, you play me false.

Fer. No, my dearest love,

I would not for the world.

Mira. Yes, for a score of kingdoms you should wrangle,

And I would call it fair play.

Alon. If this prove

A vision of the island, one dear son

Shall I twice lose.

Seb. A most high miracle!

Fer. Though the seas threaten, they are merciful:

I have curs'd them without cause.

[Kneels to Alon.]

Alon. Now, all the blessings

Of a glad father compass thee about!

Arise, and say how thou cam'st here.

Mira. O, wonder!

How many goodly creatures are there here!

How beauteous mankind is! O brave new world,

That has such people in 't!

Pro. 'Tis new to thee.

Alon. What is this maid, with whom thou wast at play?

Your eld'st acquaintance cannot be three hours:

Is she the goddess that hath sever'd us,

And brought us thus together?

Fer. Sir, she is mortal;

But by immortal Providence she's mine;

I chose her when I could not ask my father

For his advice, nor thought I had one. She

Is daughter to this famous Duke of Milan,

Of whom so often I have heard renown,

But never saw before; of whom I have

 186 eld'st: longest possible

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78

Receiv'd a second life; and second father

This lady makes him to me.

Alon. I am hers:

But O! how oddly will it sound that I

Must ask my child forgiveness!

Pro. There, sir, stop:

Let us not burden our remembrances

With a heaviness that's gone.

Gon. I have inly wept,

Or should have spoke ere this. Look down, you gods,

And on this couple drop a blessed crown;

For it is you that have chalk'd forth the way

Which brought us hither!

Alon. I say, Amen, Gonzalo!

Gon. Was Milan thrust from Milan, that his issue

Should become kings of Naples? O, rejoice

Beyond a common joy, and set it down

With gold on lasting pillars. In one voyage

Did Claribel her husband find at Tunis,

And Ferdinand, her brother, found a wife

Where he himself was lost; Prospero his dukedom

In a poor isle; and all of us ourselves,

When no man was his own.

Alon. [''To Fer. and Mira''.] Give me your hands:

Let grief and sorrow still embrace his heart

That doth not wish you joy!

Gon. Be it so: Amen!

O look, sir! look, sir! here is more of us.

I prophesied, if a gallows were on land,

This fellow could not drown.—Now, blasphemy,

 213 was his own: was in his right senses

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 To Mr. NORTON, Surgeon, SIR,  should think myelf wanting in Gratitude to you, and Humanity to my Fellow-Creatures, if I longer omitted acquainting the Public of a mot remarkable Cure I have obtained by the Ue of your Maredant’s Drops. About forty Years ago I got a Surfeit, by drinking a Quantity of Small-Beer when I was exce hot; oon after which I was taken very ill, and there appeared great Blotches, and other Eruptions, all over my Head, my Hands, and my Body, much like the Bark of a Tree. I have had the Advice of the mot eminent Phyicians in London, and have taken various Medicines, Diet-Drinks, &c. without Relief, till I took your Drops, by which, thank God, I am now perfectly cured. As my Diorder appears to be of longer Standing than any mentioned in your Paper, you have my Leave to publih it. I am, Sir, Berwick-treet, Soho, Augut 15, 1772,  To Mr. NORTON, Surgeon, SIR, T is above two Years ince my Son was was cured of an inveterate Scurvy by the Ue of your Drops, He was one entire Scab, from the Crown of his Head to the Soles of his Feet; beides which, he had everal Holes in one of his Legs and Arms. I employed everal Surgeons, and ent him, by their Direction, to bathe, and drink the Sea-water, without Effect. As I think this is a mot extraordinary Cure, I deire you will publih it for the Good of others.I am Sir,  To


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Page:Bury J B The Cambridge Medieval History Vol 2 1913.djvu/476

448 As has been already mentioned, in many districts of Carniola and Styria there was no župan class at all and no permanent župans, but one of the peasants was made village-magistrate — equally called župan — from time to time and enjoyed in return a certain remission of dues. But this has nothing to do with the hereditary župan of Tüffer and Lichtenwald, where there were settled župans paying large taxes, even four in one and the same village belonging to one and the same landlord.

It will have been seen that a change took place in the signification of the word župan, and at the same time a change in the position of the peasant population in general, a change different according to place and time, and further developed and differentiated by the unequal pressure of their lords, by continual colonisation under new conditions, and by the decay and resettlement of entire villages. The unpretending peasant who was entrusted for a time with the office of village-magistrate had as little in common with the old Slovene župan as the Frankish horseboy (marescallus) with a great French or German marshal.

While thus the former Avaro-Bulgar herdsman nobility, even if divested of overlordship and turned into a peasantry, maintained itself under the German domination in the sixteenth century in a position distinct from the remaining peasantry and in certain districts of Lower Styria as a numerous hereditary class, it disappeared in the neighbouring province of Carinthia long before the German occupation through revolts of the enslaved peasantry. As we have already seen, these latter had heavy burdens to bear in providing their tormentors with supplies of food and fodder, and giving themselves up to be massacred as befulci in countless wars, while the Avar harnessed their wives and daughters like beasts to his wagon, violated them systematically, destroying their family life and indeed reducing their whole existence to the level of brutes. Thus, destitute of all social ties the peasantry revolted; though many risings were stifled in blood before one was successful. And now after ages of servitude a part of the great Slav world was cheered by the sun of a golden freedom, not this time to fade into anarchy. From the midst of the victorious peasantry a prince was chosen to be a just judge and to guarantee the husbandry of the people, and especially the cattle-breeding till then forbidden to them. And that things should ever remain so, a wonderfully ingenious ritual was devised for the installation of each new prince — always a peasant. And as there was as yet no fixed hereditary succession, and a certain time always elapsed before a new prince was installed, the interregnum was provided for by recognition of the eldest member of a certain peasant family as eo ipso vicegerent. So tenaciously did the people cling to this ritual that even the splendid German dukes of Carinthia had to humble themselves to assume the


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Page:Bury J B The Cambridge Medieval History Vol 2 1913.djvu/474

446 two, three, or four župans. On the other hand, south of this in some districts of Carniola and north of the Drave in Lower Styria (in the dominium of Arnfels) there was no such župan class at all. There (in Carniola) the village-presidents (also called župans) were chosen, but only village-magistrates — likewise called župans — appointed for a fixed period of time, by the village peasantry, here (in the Arnfels dominium) they were nominated for a certain time by the landlord. In what is now Eastern Carinthia too thre was no župan class; the land was ruled by a peasant duke.

In the various doomsday books (Urbar) we find all the villages belonging to the landlord concerned with a definite statement of the number of the peasant estates, and the enrolled župans with all the dues and services. These villages originated at various times, some before and some after the German occupation, and we can determine many which were Old Slavic. Those which were first established by the Germans, even when they were colonised with Slav peasants, are for the most part large and often very regularly and artistically laid out in German fashion, and their dues too are purely German. They cover most of the broad valleys and river plains. The carefully planned villages of the plains are therefore new. In another area of the large districts their origin is uncertain; their nucleus may be old, but they were remodelled, and enlarged by the attachment of new clearings. Yet other districts are so markedly non-German that they must be pre-German. These are not really villages, but tiny hamlets. Large villages were unknown to the early Slavs, and the districts of the Elbe Slavs are thickly set with little villages; the Serbs likewise, for the most part, live in hamlets and isolated farms; the Bohemian and Polish large villages are later foundations after the German fashion, and the large Russian villages were only formed from small villages in modern times.

At the head of almost every village in Lower Styria and Carniola whether large or small, old or new, there is a župan, and even the mayor of Laibach (Slav. Lyublyana), the capital of Carniola, bears this title. Thus, since the German occupation, the expression župan covers various meanings among the Slovenes to which the magistrate's office is common, but with different rights and duties. In a Slovene village first established by the Germans — usually large — the župan is nothing more than an ordinary magistrate, judex, magister villae, living in a farm exempt from taxes, as a rule two hides (praedia, mansi, hubae). But in tiny little hamlets of the Tüffer domain, the župan — who here too has everywhere two hides (praedia) — cannot be a judex, magister villae, as he pays tribute, and in certain hamlets he is the only inhabitant, and therefore has no one to preside over. Indeed, in the neighbouring domain, Rann-Lichtenwald, in 1309 there were also villages with two, and in 1448 with even three and four župans; two magistrates in a village belonging to one and the same landlord would be absurd. Here the župans considerably increased


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  Think I hould be undeerving the Benefit I have received and greatly dificientdeficient [sic] in Point of Gratitude to you, did I not lay before the Public my late deplorable Situation, and the Benefit I have received by your Maredant’s Drops. My Cae was this. About a Year and a Half ince, I got a Cold, (by riding to Bath in a rainy Day) ucceeded by a malignant Fever, which, with Difficulty, I urvived: Some Months after this, I perceived an Eruption on my Arms and Legs, and afterwards on my Face, to uch a violent Degree, that it was one entire Scab, and melt intolerably; my Eyes, Noe, and Mouth, were almot cloed up, which obliged me, for ome Time, to live on Spoon-Meat only: I had alo three inveterate Ulcers on my left Leg, and was reduced to a mere Skeleton. I had the Advice of the mot eminent of the Faculty at Britol, to no Purpoe. In this deplorable Situation was I, when I heard of the almot incredible Cures performed hyby [sic] your Drops: By taking them the Ulcers in my Leg are healed, the Eruption has diappeared, and I enjoy a better tate of Health than I have for thee everal Years pat. I deire you will make this public, for the Benefit of my Fellow-Sufferers. I am, with Gratitude, Your much obliged humble Servant, ROBERT SHIELDS.

 To Mr. NORTON, Surgeon,

SIR, Return you my mot incere Thanks for the Cure I have obtained by the Ue of your mot Rh


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 elling through some broken and unbeautiful country roughly parallel with the course of his own. "But need there be an operation?" she thought aloud. "Are they ever any good?"

"I could die," he admitted bitterly, and repented as he spoke.

There had been times, he remembered, when she had said and done sweet and gallant things, poor soul! poor broken companion! And now she had fallen into a darkness far greater than his. He had feared that he had hurt her, and then when he saw that she was not hurt, and that she scrutinised his face eagerly as if she weighed the sincerity of his words, his sense of utter loneliness was completed.

Over his mean drama of pain and debasement in its close atmosphere buzzing with flies, it was as if some gigantic and remorseless being watched him as a man of science might hover over some experiment, and marked his life and all his world. "You are alone," this brooding witness counselled, "you are utterly alone. Curse God and die."

It seemed a long time before Mr. Huss answered this imagined voice, and when he answered it he spoke as if he addressed his wife alone.

"No," he said with a sudden decisiveness. "No. I will face that operation We are ill and our hearts are faint. Neither for you, dear, nor for me must our story finish in this fashion. No. I shall go on to the end."

"And have your operation here?"

"In this house. It is by far the most convenient place, as things are."


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 CHAPTER X

MAHOMET AND ISLĀM

Our knowledge of Mahomet, his life and his teaching, is derived entirely from documents which have been handed down by Muslims; no contemporary non-Muslim account is extant, and the testimony of later non-Muslim writers has as little claim to consideration as the statements in the Talmud concerning Christ. Among our authorities the Koran, for obvious reasons, occupies the foremost place. The pieces of which it is composed are acknowledged, alike by those who assert and by those who deny its supernatural character, to have been promulgated as divine revelations by the Founder of the religion himself, nor is there any ground for the supposition that the text underwent substantial change in later times. But although the authenticity of the Koran admits of no dispute its interpretation is involved in peculiar difficulties. It was not put together till about two years after Mahomet's death, and the arrangement of the chapters is wholly arbitrary, without regard to subject-matter or chronological sequence. Even a single chapter, as is recognised not only by modern European critics but also by all Muslim theologians of repute, sometimes consists of earlier and later fragments which were combined either by accident or through some mistake as to their import. Such mistakes were all the more likely to occur in consequence of the peculiarly allusive style in which the Koran is written; when it refers to contemporary persons or events, which is often the case, it seldom mentions them in explicit terms, but employs various circumlocutions. Hence it is impossible to explain the book without continually calling in the aid of Muslim tradition, as embodied in the works of theologians and historians, the earliest of whom lived some generations after the time of the Prophet. This literature is of enormous extent, but it contains many unintentional misrepresentations and many deliberate falsehoods. To separate the historical from the unhistorical elements is often difficult and sometimes impossible.

The condition of Arabia in pre-Muslim times is, from the nature of the case, very imperfectly known to us. The great majority of the inhabitants consisted of small nomadic tribes who recognized no authority but that of their own chiefs. The nomads, being wholly


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 "You may die here!"

"Well, I shall die fighting."

"Leaving me here with Mrs. Croome."

His temper broke under her reply. "Leaving you here with Mrs. Croome," he said harshly.

He got up. "I can eat nothing," he repeated, and dropped back sullenly into the horsehair arm-chair.

There was a long silence, and then he heard the little, almost mouselike, movements of his wife as she began her meal. For a while he had forgotten the dull ache within him, but now, glowing and fading and glowing, it made its way back into his consciousness. He was helpless and perplexed; he had not meant to quarrel. He had hurt this poor thing who had been his love and companion; he had bullied her. His clogged brain could think of nothing to set matters right. He stared with dull eyes at a world utterly hateful to him.


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Rh ignorant of the art of writing, could leave behind them no permanent records, and as tribes were frequently broken up, in consequence of famine, internal dissensions, and other calamities, their oral traditions had little chance of surviving. It was only in a few districts that a settled and comparatively civilised population existed. Wherever such a centre of civilisation was formed, the nomads in the immediate vicinity had a tendency to fall under the influence of their more cultured neighbours, and sometimes tribal confederacies, dignified with the name of "kingdoms," came into being. In early times, by far the most important of these civilised regions was to be found in south-western Arabia, the land of the Sabaeans, or, as it is now called, Yaman (i.e. the South). The power and prosperity of the Sabaeans, to which innumerable ruins and inscriptions still bear witness, began to decline about the time of Christ and were utterly overthrown, near the beginning of the sixth century, by the inroads of the half-savage Abyssinians. Meanwhile other Arabian kingdoms had arisen in the north, in particular that of the clan called the Ghassān, on the eastern frontier of Palestine, and that of the Lakhm on the Euphrates; the former kingdom was politically subject to the Byzantine Emperors, the latter to the Persians. But about the time when Mahomet came forward as a prophet both of these vassal kingdoms ceased to exist, and for a while there was nowhere within the borders of Arabia any political organisation which deserved to be called a State.

In religious, as in political matters, Arabia presented no appearance of unity. The paganism of the Arabs was in general of a remarkably crude and inartistic kind, with no ritual pomp, no elaborate mythology, and, it hardly needs to be said, no tinge of philosophical speculation. The religion of the ancient Sabaeans probably bore a greater resemblance to that of the more advanced nations, but in the time of Mahomet this Sabaean religion was almost wholly forgotten, and the paganism which still survived consisted mainly of certain very primitive rites performed at particular sanctuaries. An Arabian sanctuary was, in some cases, a rudely constructed edifice containing images of the gods or other objects of worship, but often it was nothing more than an open space marked by a sacred tree or a few blocks of stone. Some sanctuaries were frequented only by members of a particular tribe, while others were annually visited by various tribes from far and near. The settled Arabs, as a rule, paid more attention than the nomads to religion, but even in the settled districts there seems to have been a singular lack of religious fervour. The traditional rites were kept up from mere conservatism and with hardly any definite belief as to their meaning. Hence wherever the Arabs came into close contact with a foreign religion, they readily adopted it, at least in name. Arabian communities professing some sort of Christianity were to be found not only on the northern frontier but also at Najrān in the south. Judaised communities were especially numerous


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 SCIORAVANTE LEAVES CANNETELLA IN THE STABLE

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this unhappy conversation was occurring at Sundering on Sea, three men were discussing the case of Mr. Huss very earnestly over a meatless but abundant lunch in the bow window of a club that gives upon the trees and sunshine of Carlton Gardens. Lobster salad engaged them, and the ice in the jug of hock cup clinked very pleasantly as they replenished their glasses.

The host was Sir Eliphaz Burrows, the patentee and manufacturer of those Temanite building blocks which have not only revolutionised the construction of army hutments, but put the whole problem of industrial and rural housing upon an altogether new footing; his guests were Mr. William Dad, formerly the maker of the celebrated Dad and Showhite car de luxe, and now one of the chief contractors for aeroplanes in England; and Mr. Joseph Farr, the head of the technical section of Woldingstanton School. Both the former gentlemen were governors of that foundation and now immensely rich, and Sir Eliphaz had once been a pupil of the father of Mr. Huss and had played a large part in the appointment of the latter to Woldingstanton. He was a slender old man, with an avid vulturine head poised on a