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 lieve the anguish: the patient will be restored to his senses; but the venom will corrupt the whole mass of his blood, and in three days he will exist no longer."

Excessive was the universal grief at hearing this decision. Pablos, as he had promised, dressed the wound, and then retired, followed by his companions. Rosario alone remained in the cell, the abbot, at his urgent entreaty, having been committed to his care. Ambrosio's strength worn out by the violence of his exertions, he had by this time fallen into a profound sleep. So totally was he overcome by weariness, that he scarcely gave any signs of life. He was still in this situation, when the monks returned to enquire whether any change had taken place. Pablos loosened the bondage which concealed the wound, more from a principle of curiosity, than from indulging the hope of discovering any favourable symptoms. What was his astonishment at finding that the inflammation had totally subsided! He probed the hand; his lancet


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 part of Tess, a still more passionate study of unusual psychological phenomena of an erotic type, aggravated by their setting in conditions governed by characteristically British social and academic prejudices. A copy of this "dangerous" book was publicly incinerated by an official of the Church, possibly, as Hardy remarked, because of his chagrin at being unable to accord the same treatment to its author.

1897: The Well-Beloved, a curious, semi-allegorical, semi-absurd treatment of the vagaries of ideal love.

In 1913 the scattered remains of Hardy's fiction were gathered together in a single volume, called A Changed Man and Other Stories. These, together with the stray essays recently collected and published under the title Life and Art complete the sum of his significant prose works.

Max Gate was built in 1885, from Hardy's own designs, not far from the house of William Barnes. By a turn of circumstance worthy of a place in the novels, the tract of land selected for the site of his permanent home was found to cover an ancient Roman cemetery, containing the remains of a whole platoon of Hadrian's military forces, and of a lady of evident nobility, whose brooch is now an interesting item in Hardy's collection of local antiquities.

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


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 saw two stars glowing in the already darkening sky, and suddenly he remembered a course of reasoning:—

"Yes," said he to himself, "as I looked at the heavens I thought that the vault which I gaze at is not a lie. But there was the something that remained half thought out in my mind,—something that I hid from myself. Now, what was it? There cannot be an answer. If one could think it out, all things would be explained."

Just as he entered the child's chamber, he remembered what it was that he hid from himself. It was this:—

"If the chief proof of the existence of God lies in the revelation of good, why should this revelation be limited to the Christian Church? How about those millions of Buddhists and Mohammedans, who are also seeking for the truth and doing right?"

It seemed to him that there must be an answer to this question, but he could not find and express it before entering the room.

Kitty, with her sleeves rolled up, was bending over the bath-tub, in which she was washing the baby. As she heard her husband's steps, she turned her face to him, and with a smile called him to her. With one hand she was supporting the head of the plump little fellow, who was floating on his back in the water and kicking with his legs; with the other she was squeezing the sponge on him.

"Come here! look, look!" said she, as her husband came up to, her. "Agafya Mikhaïlovna is right; he knows us."

The fact was that Mitya to-day for the first time gave indubitable proof that he knew his friends.

As soon as Levin went to the bath-tub, the experiment was tried, and it was wholly successful. A cook, who was called for the purpose, bent over the tub. The baby frowned and shook his head. Kitty bent over him, and he smiled radiantly, and clung with his little hands to the sponge and sucked with his lips, producing such a strange and contented sound that not only the mother and the nurse, but Levin himself, were enchanted.

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 came out pure and unsullied; no traces of the venom were perceptible; and had not the orifice still been visible, Pablos might have doubted that there had ever been a wound.

He communicated this intelligence to his brethren: their delight was only equalled by their surprise. From the latter sentiment, however, they were soon released, by explaining the circumstance according to their own ideas. They were perfectly convinced that their superior was a saint, and thought that nothing could be more natural than for St. Francis to have operated a miracle in his favour. This opinion was adopted unanimously. They declared it so loudly, and vociferated "A miracle! a miracle!" with such fervour, that they soon interrupted Ambrosio's slumbers.

The monks immediately crowded round his bed, and expressed their satisfaction at his wonderful recovery. He was perfectly in his senses, and free from every complaint, except feeling weak and languid.


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 They took the baby from the water, wiped him, and, after he had expressed his disapprobation with a piercing scream, they gave him to his mother.

"Well, I am very glad to see that you begin to love him," said Kitty, as she sat down in a comfortable seat, with the child at her breast. "I am very glad. It really troubled me when you said you had n't any feeling for him."

"No! did I say that I had no feeling for him? I only said that I was disappointed."

"How were you disappointed?"

"I was n't disappointed in him, but in the feeling that he would arouse. I expected more. I expected as a surprise some new and pleasant feeling; and instead of that, it was pity, disgust."

She listened to him as she put on her slender fingers the rings which she had taken off while bathing the baby.

"And more of fear and pity than of satisfaction. I never knew until to-day, after the storm, how I loved him."

Kitty smiled with radiant joy.

"Were you very much afraid?" she asked. "And so was I. But it seems more terrible to me now when the danger is all past. I shall go and look at the oak to-morrow. How nice Katavasof is! Well, the whole day has been so pleasant. You are so delightful with your brother when you want to be. .... Well, go to them. It is always hot and stifling here after the bath."

on leaving the nursery and finding himself alone, began to follow out his line of thought, in which there had been something obscure.

Instead of going back to the drawing-room, where he heard the sound of voices, he remained on the terrace, and, leaning over the balustrade of the terrace, he looked

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 at the sky. It had grown very dark, and there was not a cloud in the south where he was looking. The clouds were all in the opposite quarter. From time to time it would lighten, and the distant thunder would be heard. Levin listened to the drops of rain falling rhythmically from the lindens, and looked at the stars and then at the Milky Way. Whenever the lightning flashed, then not only the Milky Way but also the bright stars would disappear from his vision; but by the time the thunder sounded they would reappear in their places as if a careful hand had readjusted them in the firmament.

"Well, now what is it that troubles me?" Levin asked himself, already beginning to feel that a resolution of his doubts, though it had not yet become a matter of knowledge, was ready in his soul.

"Yes, there is one evident, indubitable manifestation of the Divinity, and that is the laws of right which are made known to the world through Revelation, and of which I am conscious as existing in myself, and in the recognition of them I am in spite of myself, willingly or unwillingly, united with other men into one brotherhood of believers, which is called the Church.

"Yes; but are Hebrews, Confucians, Mohammedans, Buddhists, in the same relation?" he asked himself, recurring to the dilemma which had seemed so portentous to him. "Can these hundreds of millions of men be deprived of the greatest of blessings, of that which alone gives a meaning to life?"

He paused, but immediately recovered his train of thought.

"What am I asking myself?"

"I am questioning the relation of the various forms of human belief to Divinity. I am questioning the relation of God to the whole universe, with all its nebulae. But what am I doing? And at the moment when knowledge, sure, though inaccessible to reason, is revealed to me, shall I still persist in dragging in logic?"

"Do I not know that the stars do not move?" said he, noticing the change that had taken place in the position

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 of the brilliant planet which he had seen rising over the birches; "but, seeing the stars change place, and not being able to imagine the revolution of the earth, then I should be right in saying that they moved. Could the astronomers have made any calculations, and gained any knowledge, if they had taken into consideration the varied and complicated motions of the earth? Have not their marvelous conclusions as to the distances, the weight, the motions, and revolutions of the celestial bodies all been based on the apparent movements of the stars around a motionless earth,—these very movements which I now witness, as millions of men for centuries have witnessed them, and which can always be verified? And just as the conclusions of the astronomers would have been inaccurate and false if they had not been based on their observations of the heavens such as they appeared relatively to a single meridian and a single horizon, so all my conclusions as to the knowledge of good and evil would be inaccurate and false if they were not founded on that comprehension of good and evil which for all men always has been and always will be one and the same, and which Christianity has revealed to me and which my soul can always verify. The relations of human belief to God must, for me, remain unfathomable; to search them out belongs not to me."

"Haven't you gone in yet?" said Kitty's voice, suddenly. She was on her way to the drawing-room by the way of the terrace. "There's nothing that troubles you, is there?" asked she, looking wistfully up into her husband's face and trying to study its expression by the starlight. By the light of a flash of lightning on the horizon, she saw that he was calm and happy, and she smiled.

"She understands me," thought he. "She knows what I am thinking. Shall I tell her, or not? Yes, I will tell her."

But just as he was about to speak, Kitty broke in.

"Kostia," said she, "do be so kind and go to the corner room and see how they have arranged for Sergyeï

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 Pablos gave him a strengthening medicine, and advised his keeping his bed for the two succeeding days: he then retired, having desired his patient not to exhaust himself by conversation, but rather to endeavour at taking some repose. The other monks followed his example, and the abbot and Rosario were left without observers.

For some minutes Ambrosio regarded his attendant with a look of mingled pleasure and apprehension. She was seated upon the side of the bed, her head bending down, and, as usual, enveloped in the cowl of her habit.

"And you are still here, Matilda?" said the friar at length; "are you not satisfied with having so nearly effected my destruction, that nothing but a miracle could have saved me from the grave? Ah! surely heaven sent that serpent to punish"

Matilda interrupted him by putting her hand before his lips with an air of gaiety.

"Hush! father, hush! you must not talk."


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 "He who imposed that order, knew not how interesting are the subjects on which I wish to speak."

"But I know it, and yet issue the same positive command. I am appointed your nurse, and you must not disobey my orders."

"You are in spirits, Matilda!"

"Well may I be so; I have just received a pleasure unexampled through my whole life."

"What was that pleasure?"

"What I must conceal from all, but most from you."

"But most from me? Nay then, I entreat you, Matilda—"

"Hush! father, hush! you must not talk. But as you do not seem inclined to sleep, shall I endeavour to amuse you with my harp?"

"How! I knew not that you understood music."

"Oh! I am a sorry performer! Yet as silence is prescribed you for eight-and-forty


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 hours, I may possibly entertain you, when wearied of your own reflections. I go to fetch my harp."

She soon returned with it.

"Now, father, what shall I sing? Will you hear the ballad which treats of the gallant Durandarte, who died in the famous battle of Roncevalles?"

"What you please, Matilda."

"Oh! call me not Matilda! Call me Rosario, call me your friend. Those are the names which I love to hear from your lips. Now listen."

She then tuned her harp, and afterwards preluded for some moments with such exquisite taste as to prove her a perfect mistress of the instrument. The air which she played was soft and plaintive. Ambrosio, while he listened, felt his uneasiness subside, and a pleasing melancholy spread itself into his bosom. Suddenly Matilda changed the strain: with an hand bold and rapid, she struck a few loud martial chords, and then


text: Index:Management Guide for White Pine Weevil.pdf


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 chanted the following ballad to an air at once simple and melodious:


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 is the ſoule, by the which man agrieth with Angells. For by the ſoule man is lift vp to heauenlye thinges, aboue the kinde of bodie. For as Iſidore ſayth, by a miſſe vſe, , a man, hath name of , the earth: ſith that he is not made only of body, but compoſed of body & of ſoule. And therefore a man is called ' in Gréeke: : By ' is vnderſtoode vprightlye formed. For the ſpirit is lifted vp by gouernaunce, to the contemplation of God his maker: wherfore the Poet ſaith.

The meaning is thus, other beaſts looke downeward to the earth. And God gaue to man an high mouth, and commaunded him to looke vp and beholde heauen: & he gaue to men viſages looking vpwarde towarde the ſtarres. And alſo a man ſhoulde ſéeke heauen, and not put his thought in the earth, and be obedient to the wombe as a beaſt. Iſidore ſpeaketh of a double manner man,* of the inner man, and vtter man. And firſt wee ſhall treate and procéede of the inner man.

¶Of the inner man, the ſoule, Chap. 2.
Firſt it is to vnderſtand, what thing the reaſonable ſoule is, and of what diſpoſition, & what is the meaning of the Etimelogie, and the pronouncing of this name, Anima, a ſoule. Then of the might & vertue therof. And thirdly of the effect & working therof. Fourthly, of the perfection and compariſon, that is to witte, what is the propertie thereof, when it is ioyned to the bodie, and when it is departed from the bodye. The reaſonable ſoule, of the which we intend héere to ſpeake, is defined of ſome Saintes and Philoſophers, as a ſpirit: And of ſome other, as , ſoule and ſpirite. In that the ſoule hath the kinde of a ſpirit, S. Auſten defineth it in .

¶Yet of the Soule. Chap. 3.
A Soule is an vnbodilye ſubſtaunce intellectuall, that receiueth lyght of the firſt, by the laſt relation: By this definition we know the firſt and cheife propertie of the ſoule. For mans ſpirit receiueth the lyght of God next after Angells. Alſo in that it is a ſoule, it is defined in two manners. For it is ioyned to the bodie in two manners, that is to vnderſtand, a mouer to the thing that is moued, and alſo as a ſhipman is ſetteled to the ſhippe. And thereto according Remigius defineth a ſoule in this manner. A ſoule is a bodileſſe ſubſtance ruling a bodie. And Saint Auſten in the booke , ſaith in this manner. A Soule is a certeine ſubſtaunce, partener of reaſon, betaken to a bodie that ſhall be ruled. Of the which definition ſome propertie is taken: That is, that the ſoule by a certeine neceſſitie of loue & gouernaunce is kindly giuen to the ruling of the bodie, that is ioyned thereto. And héereby it appeareth, that the ſoule is not ſtreighted, neither ſpread in length, neither in bredth in the bodie, that he ruleth and gouerneth: but by the vertue of the ſoule the body all about is ruled and moued. As Calcidius putteth example in , of the Spider that ſitteth in the middle of the web, & féeleth all manner of mouing, & toucheth the webbe either within or without: So the ſoule, abiding in the middle of the heart, without ſpreading of it ſelfe, giueth lyfe to all the bodie, and gouerneth and ruleth the mouing of all the lims. In that it is compared to the body, that it is ioyned vnto, as forme and perfection. It is defined of the Philoſopher in , in this manner. A ſoule is , that is, the firſt act or perfection of a kindly bodie, that hath lims and might to haue life. By which definition it is manifeſt, that though the ſoule be ioyned to the bodie, it may not be faſtened to all manner of bodyes, but onely to a kindly bodie, that hath limmes,

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Richard the Third, IV. iv

To breakfast once forth of my company.

If I be so disgracious in your eye,

Let me march on, and not offend you, madam.

Strike up the drum!

Duch. I prithee, hear me speak.

K. Rich. You speak too bitterly.

Duch. Hear me a word;

For I shall never speak to thee again.

K. Rich. So!

Duch. Either thou wilt die by God's just ordinance,

Ere from this war thou turn a conqueror;

Or I with grief and extreme age shall perish,

And never more behold thy face again.

Therefore take with thee my most grievous curse,

Which, in the day of battle, tire thee more

Than all the complete armour that thou wear'st!

My prayers on the adverse party fight;

And there the little souls of Edward's children

Whisper the spirits of thine enemies

And promise them success and victory.

Bloody thou art, bloody will be thy end;

Shame serves thy life and doth thy death attend.

Exit.

Q. Eliz. Though far more cause, yet much less spirit to curse

Abides in me: I say amen to her.

K. Rich. Stay, madam; I must talk a word with you.

Q. Eliz. I have no more sons of the royal blood

For thee to slaughter: for my daughters, Richard,

They shall be praying nuns, not weeping queens;

And therefore level not to hit their lives.

K. Rich. You have a daughter call'd Elizabeth,

 178 disgracious: out of favor

196 serves: i.e. is servant to

203 level: aim

204 Elizabeth; cf. n.

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108

Virtuous and fair, royal and gracious.

Q. Eliz. And must she die for this? O! let her live,

And I'll corrupt her manners, stain her beauty;

Slander myself as false to Edward's bed;

Throw over her the veil of infamy:

So she may live unscarr'd of bleeding slaughter,

I will confess she was not Edward's daughter.

K. Rich. Wrong not her birth; she is a royal princess.

Q. Eliz. To save her life, I'll say she is not so.

K. Rich. Her life is safest only in her birth.

Q. Eliz. And only in that safety died her brothers.

K. Rich. Lo! at their birth good stars were opposite.

Q. Eliz. No, to their lives ill friends were contrary.

K. Rich. All unavoided is the doom of destiny.

Q. Eliz. True, when avoided grace makes destiny.

My babes were destin'd to a fairer death,

If grace had bless'd thee with a fairer life.

K. Rich. You speak as if that I had slain my cousins.

Q. Eliz. Cousins, indeed; and by their uncle cozen'd

Of comfort, kingdom, kindred, freedom, life.

Whose hand soever lanch'd their tender hearts,

Thy head, all indirectly, gave direction:

No doubt the murderous knife was dull and blunt

Till it was whetted on thy stone-hard heart,

To revel in the entrails of my lambs.

But that still use of grief makes wild grief tame,

My tongue should to thy ears not name my boys

Till that my nails were anchor'd in thine eyes;

And I, in such a desperate bay of death,

Like a poor bark, of sails and tackling reft,

 210 So: provided

216 opposite; cf. n.

223 cozen'd: cheated

225 lanch'd: pierced

226 Cf. n.

234 reft: bereft

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While she sung, Ambrosio listened with delight: never had he heard a voice more harmonious; and he wondered how such


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 heavenly sounds could be produced by any but angels. But though he indulged the sense of hearing, a single look convinced him, that he must not trust to that of sight. The songstress sat at a little distance from his bed. The attitude in which she bent over her harp was easy and graceful: her cowl had fallen backwarder than usual: two coral lips were visible, ripe, fresh, and melting, and a chin, in whose dimples seemed to lurk a thousand Cupids. Her habit's long sleeve would have swept along the chords of the instrument: to prevent this inconvenience she had drawn it above her elbow; and by this means an arm was discovered, formed in the most perfect symmetry, the delicacy of whose skin might have contended with snow in whiteness. Ambrosio dared to look on her but once: that glance sufficed to convince him, how dangerous was the presence of this seducing object. He closed his eyes, but strove in vain to banish her from his thoughts. There she still moved before him, adorned


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 21. Bernam Street 22. Bernard Street 23. Birch Road. 24. Blanco Court 25. Boat Quay.

Tan-jong pa-kat chin-seng shaⁿ khau. Go-cho lut bo-bue hang. Phau-be po lang Gu-long lai (i) Tiam-pang lo-thau

Tan-yong pa-kat chan-seng shan bau. Lo cho lut mo-mei hong. Phau-ma po hong ... ...


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 口山成振葛巴戎丹 巷尾無律槽鵝 巷坡馬跑 內壠牛 頭路邦墊

'Tanjong Pagar Chin Seng Hill mouth' i.e. the road on to which Chin Seng Hill opens (or faces) at Tanjong Pagar. (I do not suppose that this name would help one much to locate the street in speaking to a Chinaman, but there are no names for this or many other of the numerous new streets off Tanjong Pagar Road. However I was given this description as applicable to Bernam Street among others. 'Chin-Seng Hill' is what is usually called Bukit Kim Cheng.') 'Rochore Road no end lane.' (This is a small blind alley off Rochore Road.) 'Race Course Lane.' (See Belilios Road). 'Within the godowns (quarter).' (Gu-lang' is not Chinese, but is simply 'godown' pronounced in Hokkien fashion. I do not know why such a name is specified for such an insignificant street as Blanco Court.) (i) Sampan ghaut or landing-place.' (This applies to the lower part of Boat Quay near Purvis Creek.)


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 ... ... ... ... 26. Bonham Street. 27. Bras Basah Road. ... ... ... ... 28. Buffalo Road

(ii) Chap-saⁿ kang (iii) Khe-kiⁿ (iv) Chap-peh keng (v) Chui-chhu bue Tuan Kat tho-kho au-bue (i) Lau kha-khu-keng khau. ... (iii) Ho-lan-se le-pai-tng piⁿ (iv) Hai-kiⁿ ang-neo toa-oh piⁿ ... Kam-kong ka-la-bu phau-be po hang

(ii) Shap-sam hong ... (iv) Shap-pat kan ... Tun kat tho-fu hau-mei. ... (ii) Kau ka-ku hau (iii) Fat-lan-sai lai-pai-thong pin. ... (v) Tai shü-kwun-fong pin. Phau-ma po hang


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Damage It attacks and kills or badly injures terminal leaders on spruce reproduction from 1 to 30 feet in height. This may result in dieback, height growth loss, or deformity of the main stem. Repeated attacks can produce multiple leaders, and may also result in tree mortality. White pine weevil damage on the main leader. Photo by William Ciesla

Key Points 

Damage is dieback, height growth loss, or deformity of main stem.



Only one generation a year.



Newly hatched larvae feed down the terminal just under the bark.

Life History There is only one generation a year, but brood development overlaps. Most stages can be found at any time from spring to fall, and all stages except the egg can overwinter. They typically overwinter as adults in debris on the forest floor. Adults emerge and make feeding punctures (resin droplets are usually associated with these wounds) in the bark of the previous year’s leader in May, and by June females lay eggs in the punctures. Newly hatched larvae feed down the terminal just under

the bark and become mature about midsummer. During that time, the current year’s leader will distort and wilt to form a “shepherd’s crook”. This gradually fades to yellow, red, and then gray or brown, which indicates weevil attack. Oval-shaped pupal cells are constructed in the wood and covered with shredded wood fiber (chip cocoons). Emergence of new adults continues from August until fall. They feed at random on bark and then drop to the ground to overwinter.


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 its restlessness, as of one still struggling in bondage) all spiritual intercourse is interrupted, not only with others, but even with himself. No wonder then, that he remains incomprehensible to himself as well as to others. No wonder, that, in the fearful desert of his consciousness, he wearies himself out with empty words, to which no friendly echo answers, either from his own heart, or the heart of a fellow being; or bewilders himself in the pursuit of notional phantoms, the mere refractions from unseen and distant truths through the distorting medium of his own unenlivened and stagnant understanding! To remain unintelligible to such a mind, exclaims Schelling on a like occasion, is honor and a good name before God and man.

The history of philosophy (the same writer observes) contains instances of systems, which for successive generations have remained enigmatic. Such he deems the system of Leibnitz, whom another writer (rashly I think, and invidiously) extols as the only philosopher, who was himself deeply convinced of his own doctrines. As hitherto interpreted, however, they have not produced the effect, which Leibnitz himself, in a most instructive passage, describes as the criterion of a true philosophy; namely, that it would at once explain and collect the fragments of truth scattered through systems apparently the most incongruous. The truth,


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 行三十 墘溪 間八十 尾厝水 尾後庫土葛級 口間拘脚老 口古架舊 邊堂拜禮西蘭和 邊學大毛紅墘海 邊旁舘書大 巷埔馬跑武勝加公監

(ii) 'Thirteen shops,' i.e. the part near where Canton Street joins it. (iii) 'River-side.' (iv) 'Eighteen houses,' i.e. the part near Circular Road. (v) 'Bathing-house end.' (This name is little used: it belongs to the Canton Street part.) 'At the back of Mr. Katz' godown' i.e. behind Katz Brothers' Shop. (i) & (ii) 'Old Gaol Mouth.' (The old gaol was between Stamford Road and Bras Basah Road. 'Kha-khu' means 'fetters' in Hokkien. The Cantonese is adapted.) ... (iii) 'Beside the French Church.' (iv) 'Beside the seaside English big school' (i.e. Raffles Institute). (v) 'Beside the big school.' 'Kampong (for Kandang) Kerbau Race-course Lane.'


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 29. Buggis Street 30. Bukit Timah Road. ... 31. Canal Road. ... ... ... 32. Cantonment Road.

Peh sua-pu (i) Tek-kha kang-a kiⁿ ... (i) Kam-kong Ma-lak-kah kang-a kiⁿ. (ii) Pik-ki-lin au (iii) Kong chioh-a (iv) Pun-so chhia Pa-so bue

... ... (ii) Tek-kha chhung pin. ... (ii) Pak-khi-lun hau (pin kai). ... ... Pa-so mei


text: Index:Brief information on the white-pine weevil and its control (IA briefinformation21unit).pdf


text:
Author:John Lightfoot (1602-1675)

Works

 * Erubhin, or Miscellanies, Christian and Judaical (1629)
 * A Handful of Gleanings out of the Book of Exodus (1643)
 * Elias Redivivus (1643)
 * The Harmony of the Four Evangelists, Part I (1644)
 * A Commentary upon the Acts of the Apostles (1645)
 * The Harmony, Chronicle, and Order of the Old Testament (1647)
 * The Harmony of the Four Evangelists, Part II (1647)
 * The Harmony of the Four Evangelists, Part III (1650)
 * The Harmony, Chronicle, and Order of the New Testament (1655)
 * Polyglot Bible (1657), as collaborator for Brian Walton
 * Horae Hebraicae et Talmudicae (1658-1674)
 * On a fresh revision of the English New Testament

Posthumous Publications

 * The Works of Lightfoot (1684), edited by George Bright and John Strype
 * Opera Omnia, cura Joh. Texelii (1686)
 * Opera Omnia, cura Joh. Texelii (1699), edited by Johann Leusden
 * Remains (1700)
 * Hor. Hebr. et Talm. (1675-1679), edited by Johann Benedict Carpzov
 * Hor. Hebr. et Talm. (1859), edited by Robert Gandell
 * The Whole Works of the Rev. John Lightfoot (1822-1825), edited by Rev. John Rogers Pitman
 * Including The Temple (1650)

title: Author:John Lightfoot (1602-1675)


text: Page:Brief information on the white-pine weevil and its control (IA briefinformation21unit).pdf/1


text:
Author:Robert Gandell

Works

 * Horae Hebraicae (1859), as editor to John Lightfoot

title: Author:Robert Gandell


text:
Page:The Music of the Spheres.djvu/81

 With his heart filled with sorrow at the thought of this wellnigh impossible task, Perseus went out into the fields and walked about alone. What chance had he against this fearful creature that had the wings of an eagle and hair that writhed in living snakes about her shoulders, and coiled and hissed and darted on her head? More than this, her eyes were filled with horror and turned all who gazed upon her into stone! Walking along thus enwrapped in dreary thoughts, the youth felt himself suddenly grow buoyant, and looking down on his sandals saw that living wings had grown upon their heels; then a polished shield reflecting like a mirror was hung upon his arm, and a sword carved from a diamond, which must have once equaled the size of a bowlder, was thrust into his hand. The gods had again taken care of their own! Holding himself proudly, our hero walked to the end of the island where a high cliff jutted above the rocky shore below. He stood on the edge and looked down at the rocks beneath him; then he raised his head and looked at the high white clouds in the sunny sky. He thought of the gods and his mother—and bravely stepped over—then laughed joyously as he skimmed like a bird in the warm rays of the sun.

It is a long tale to tell how he journeyed northward to the land of snow and ice, then southward again, and across the Mediterranean.

After finding the Three Gray Sisters who had but one eye between them, Perseus forced them to tell him where to find the country where the Gorgons dwelt. After many hardships, he found this country on the western shore of Africa and knew it immediately, for all around stood the images of men and beasts whose flesh and blood the Medusa's eyes had hardened into stone

title: Page:The Music of the Spheres.djvu/81


text:
Page:พรบ มธ ๒๕๓๑ (๑).pdf/22

 The University has the power to confer degrees in the fields taught at the University.

Designation of any degrees and abbreviations for any fields shall be effected by royal decrees.

The University Council may issue regulations entitling persons who have completed education at the bachelor's degree level to degrees with honours.

The University Council may issue regulations establishing the following graduate certificates, diplomas, or certificates:

graduate certificates for conferral upon persons who have completed education according to the curriculum in any field after having received certain degrees;

diplomas for conferral upon persons who have completed education according to the curriculum in any field before receiving a bachelor's degree;

certificates for conferral upon persons who have completed education according to the curriculum of any specific subject.

The University has the power to confer honorary degrees upon persons whom the University Council finds to be of qualifications deserving the degrees, but it shall not confer the said degrees upon regular members of the teaching faculty, Chair of the University Council, or Members of the University Council whilst they are incumbent.

Levels, fields, and criteria for conferral of honorary degrees shall be as set out in the regulations of the University.

title: Page:พรบ มธ ๒๕๓๑ (๑).pdf/22


text:
Page:The Music of the Spheres.djvu/82

There, amid the rocks, lay the Medusa asleep, with half of the snakes awake and squirming restlessly. With his eyes on the reflection in the shield, the son of Danae swooped quickly downward, cut off the monster's head and grasped its clammy, lifeless locks in his hand.

Winging his way over northern Africa, Perseus came to the mountain on which the Titan Atlas sat, hunched up on a peak with his shoulders sagging under the weight of the heavens. Somewhat weary after his long flight, the youth landed in the Garden of the Hesperides, which lay at the foot of the mountain, and watched the maidens, daughters of Hesperus, the silver Evening Star, as they danced around a shining tree of golden apples. But he dared not touch or even go near the apples, for around the trunk was coiled old Laden, a monstrous dragon whose watchful eyes were never closed. He then climbed up to the top of the mountain to talk to Atlas, but Atlas did not receive him hospitably for an oracle had declared that the day would come when a son of Jupiter would take his golden fruit, and he had therefore forbidden strangers to come into his land. Perseus begged for just one night of rest, but Atlas roared in anger and would not even listen to him. "Have a rest yourself, then!" shouted our hero, and held up the Gorgon's head. The great giant gave one startled look, which was plenty, for the features of his face grew stiff as weather-beaten ledges, his bones congealed like a mass of Tock, and his beard stuck out like a forest of naked trees! Perseus hurriedly swung the head behind him and, a trifle panic-stricken perhaps, flew away over the African desert with the blood falling drip, drip, drip on the hot, gray sands.

title: Page:The Music of the Spheres.djvu/82


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Page:The Music of the Spheres.djvu/83

 Thus from this monster Nature produced the first snakes, which bred and multiplied on the desert until the region was infested with the miserable creatures.

The great dark splash which the sea had caught when first he rose in the air after beheading the Gorgon, had formed the silvery winged Pegasus, the world's first horse. This splendid animal, however, did not stay with Perseus, but spread its beautiful feathered wings in the air and flew directly to Greece, where it was presented to the Muses on Mount Helicon and afterwards given a constellation.

Flying over mountains and deserts and the narrow green valley of the Nile, Perseus came to the shore of Palestine, the home of the Ethiopians, which he found inundated with floods and strewn with the wreckage of towns and villages. Traveling slowly above the sea-coast of this unfortunate country, he spied something white at the water's edge, and coming closer saw that it was a maiden chained by her wrists and ankles to a rock, while not far distant and ever approaching closer, was the most terrifying monster that he had ever seen. On the star maps this creature is labeled a "whale." It may have been a whale, and it may not, who knows? Sixty or seventy feet of whale lashing a tail big enough to destroy a large boat would certainly seem a terrible sea-monster to people who had never seen a whale. How could they know that its fifteen or sixteen feet of gaping mouth had never tasted anything but tiny crustaceans and acalephæ strained from sea-water! Hero indeed was Perseus, for he skimmed swiftly down to a nearby wave, and poising upon its frothy peak, thrust the monster deep below the jaw. A brave, brave deed was this, and the people shouted their vast amazement and delight. As the great sea-creature leaped and lunged and fell, Perseus again snatched the blood-freezing head of the Medusa from his wallet—and the cliffs trembled as the monster hit the bottom of the sea!

title: Page:The Music of the Spheres.djvu/83


text:
Page:The Buddhism of Tibet or Lamaism.djvu/21

The general reader should remember as a rough rule that in the oriental names the vowels are pronounced as in German, and the consonants as in English, except c which is pronounced as “ch,” ṅ as “ng” and “ñ” as “ny.” In particular, words like Buddha are pronounced as if spelt in English “Bŏŏd-dha,” Ṣākya Muni as “Sha-kya Moo-nee,” and Karma as “Kur-ma.”

The spelling of Tibetan names is peculiarly uncouth and startling to the English reader. Indeed, many of the names as transcribed from the vernacular seem unpronounceable, and the difficulty is not diminished by the spoken form often differing widely from the written, owing chiefly to consonants having changed their sound or dropped out of speech altogether, the so-called " “silent consonants.” Thus the Tibetan word for the border-country which we, following the Nepalese, call Sikhim is spelt ’bras-ljoṅs, and pronounced “Dén-jong,” and bkra-s’is is “Ta-shi.” When, however, I have found it necessary to give the full form of these names, especially the more important words translated from the Sanskrit, in order to recover their original Indian form and meaning, I have referred them as far as possible to footnotes.

The transcription of the Tibetan letters follows the system adopted by Jaeschke in his Dictionary, with the exceptions noted below, and corresponds closely with the analogous system for Sanskritic words given over the page. The Tibetan pronunciation is spelt phonetically in the dialect of Lhasa.


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Page:The Music of the Spheres.djvu/85

 According to some of the poets, Jupiter was so inordinately proud of the youth's achievements, that he caused all the principal characters in his adventures to be immortalized in stars, the sea-monster sharing the honor in a dim constellation far to the south. He, as well as the horse, has been given a name and even grave astronomers call him "Cetus."

For a thousand years the famous rock was shown at Joppa and the slaying of the Medusa and the rescue of Andromeda were favorite subjects in ancient art. Artists thrilled to their theme as they made it glow in colors on their canvases, and poets made the story live again and again. If anyone wonders what became of the awful Medusa's head after Perseus had won Andromeda for his bride, it might be well to add that after reducing two courts of cowardly nobles to statues of stone, Perseus gave the head to the goddess Minerva who placed it on her shield. This goddess is very chaste and with the fearful head has since succeeded in freezing all beholders.

The charming Princess Andromeda wears her chains in the sky just as she did upon the sea-shore of the earth, only as a constellation she has a line of pretty yellow stars on which to rest, one of the stars lighting her dark hair, one adorning her girdle and one sparkling like a jewel upon her sandal. The head of the Princess lies against the Square of Pegasus, the Winged Horse, and her feet reach out almost to Perseus, who with a ready sword watches her protectingly.

The orange star on Andromeda's sandal is the radiant point of the Biela meteors. These appear every year on the 27th of November. This star is a delight to the eye when viewed through a

title: Page:The Music of the Spheres.djvu/85


text:
Page:พรบ มธ ๒๕๓๑ (๑).pdf/23

The University may establish positional gowns for the Chair of the University Council, Members of the University Council, Rector, Deputy Rectors, deans, chiefs of independent sections, regular members of the teaching faculty of the University, adjunct instructors, and adjunct lecturers, and may establish academic standing gowns or academic standing brooches as emblems of the academic standing of recipients of degrees, graduate certificates, diplomas, and certificates.

Designation of appearances, types, classes, and components of positional gowns, academic standing gowns, and academic standing brooches shall be effected by royal decrees.

Occasions and conditions for use of positional gowns, academic standing gowns, and academic standing brooches shall be as set out in the regulations of the University.

The University Council may issue regulations designating uniforms, emblems, or dresses for its students by publishing them in the Royal Gazette.

title: Page:พรบ มธ ๒๕๓๑ (๑).pdf/23


text:
User:Joannaszulcm

What I am working on

 * A. W. Kinglake - Index:Eothen, or, Traces of travel brought home from the East by Kinglake, Alexander William.djvu

 * Sarah Stickney Ellis -

 * Index:Journal of Conversations with Lord Byron.pdf by the Countess of Blessington

 * The Works of Lord Byron - Volume 8

title: User:Joannaszulcm


text:
Author:Johannes Leusden

Works

 * Philologus Hebraeus (1656)
 * Philologus Hebraeo-Mixtus (1663)
 * Philologus Hebraeo-Latino-Belgicum (1668)
 * Philologus Hebraeo-Graecus (1670)
 * Korte Hebreusche en Chaldeusche taalkonst (1686)
 * Biblia Hebraica (1661)
 * Biblia Hebraica (1667)
 * Caecus de coloribus, falsely attributed to Joseph Athias

title: Author:Johannes Leusden


text:
Page:The Buddhism of Tibet or Lamaism.djvu/22

xviii For the use of readers who are conversant with the Indian alphabets, and the system popularly known in India as “the Hunterian,” the following table, in the order in which the sounds are physiologically produced—an order also followed by the Tibetans—will show the system of spelling Sanskritic words, which is here adopted, and which it will be observed, is almost identical with that of the widely used dictionaries of Monier-Williams and Childers. The different forms used in the Tibetan for aspirates and palato-sibilants are placed within brackets:—


text:
Author:Brian Walton (1600-1661)

Works

 * Polyglot Bible (1654-1657)

title: Author:Brian Walton (1600-1661)


text:
Page:NZYQ v Minister for Immigration, Citizenship and Multicultural Affairs.pdf/18

Gageler CJ Gordon J Edelman J Steward J Gleeson J Jagot J Beech-Jones J

and immunities under the law differ from those of a non-alien in a number of important respects.

The third principle was that the relevant difference between a non-alien and an alien for the purposes of Ch III "lies in the vulnerability of the alien to exclusion or deportation". The plurality in Lim observed that this vulnerability flows from both the common law and the Constitution, referring also to matters of territorial sovereignty and international law.

Adherence to these background principles led in Lim to a formulation of constitutional principle which provided the criterion to determine the validity of the sections of the Migration Act impugned in that case. That constitutional principle was formulated in the following terms:

"In the light of what has been said above, the two sections will be valid laws if the detention which they require and authorize is limited to what is reasonably capable of being seen as necessary for the purposes of deportation or necessary to enable an application for an entry permit to be made and considered. On the other hand, if the detention which those sections require and authorize is not so limited, the authority which they purportedly confer upon the Executive cannot properly be seen as an incident of the executive powers to exclude, admit and deport an alien. In that event, they will be of a punitive nature and contravene Ch III's insistence that the judicial power of the Commonwealth be vested exclusively in the courts which it designates."

The constitutional principle so formulated and applied in Lim was not disavowed by the majority in Al-Kateb. But the insistence in Lim that the detention


text:
Page:พรบ มธ ๒๕๓๑ (๑).pdf/26

 for a period not yet over three years from the day of their appointment, they shall continue to be in the positions until completion of the three-year period. If they have completed the three-year period, they shall continue to act in those positions until department chiefs are appointed in accordance with this Act, which must not be longer than one hundred and twenty days from the day of coming into force of this Act.

The tenures of the Rector, deans, chiefs of independent sections, directors of institutes, bureaus and centres, and directors of departments under paragraph 1, paragraph 2, paragraph 3, and paragraph 4, shall not be regarded as the tenures under section 21, section 27, section 31, section 36, and section 37, as the case may be.

The holders of the positions of members of standing committees of graduate colleges, faculties, colleges, independent sections, institutes, bureaus, and centres on the day of coming into force of this Act shall continue to serve in those positions until members are appointed to those committees in accordance with this Act, which must not be longer than one hundred and twenty days from the day of coming into force of this Act.

The persons who are professors, adjunct professors, associate professors, assistant professors, and regular instructors of the University on the day of coming into force of this Act shall continue to be professors, adjunct professors, associate professors, assistant professors, and regular instructors of the University under this Act.

The provisions of this Act do not affect the rights of the recipients of the degrees, diplomas, advanced certificates, or

title: Page:พรบ มธ ๒๕๓๑ (๑).pdf/26


text:
Author:John Rogers Pitman

Works
Pitman was a prolific writer, compiler, and editor, producing annotated editions of:

Besides sermons, he also published:
 * the works of Jeremy Taylor (1820-1822); also
 * John Lightfoot (1822-1825);
 * Edward Reynolds (1826);
 * Nathaniel Hooke's Roman History (1821);
 * Simon Patrick's and William Lowth's Biblical commentaries in A Critical Commentary and Paraphrase (1822) (with works of Richard Arnald, Daniel Whitby and Moses Lowman); and of
 * Joseph Bingham's Origines Ecclesiasticæ (1840).

 * Excerpta ex variis Romanis poetis, London, 1808.
 * Practical Lectures upon the Ten First Chapters of the Gospel of St. John, London, 1821; with a supplement, 1822.
 * The School Shakespeare, with notes, London, 1822.
 * Sophoclis Ajax, Greek and Latin, with notes, London.
 * Practical Commentary on our Lord's Sermon on the Mount, London, 1852.

title: Author:John Rogers Pitman


text: Page:Fülöp-Miller - Lenin and Gandhi.pdf/8


text: Page:Fülöp-Miller - Lenin and Gandhi.pdf/9


text: Page:Fülöp-Miller - Lenin and Gandhi.pdf/10


text:
Page:Fülöp-Miller - Lenin and Gandhi.pdf/13

HE aim of this book is to describe the life and work of the two men whose personalities, in the author's opinion, most forcibly embody the spirit of the present age. The ideas preached by Lenin and Gandhi, their words and actions, will perhaps afford future generations clearer evidence than anything else of the motives of our time, of what spheres it accomplished permanent work in, and of how far it fell short of our hopes. Later ages will measure the significance of our epoch by the standard of the work of Lenin and Gandhi, and the inadequacy of these two men will show the tragic deficiencies of our age, which set itself the task of attaining the unattainable, the concrete realization of age-old Utopias.

Both of them, Lenin as well as Gandhi, in different ways undertook the heroic and at the same time adventurous experiment of putting into practice the long cherished dreams of humanity. They were both rooted deeply in their own nations, and their reforms and their methods were entirely the result of the destinies of their countries, of the limitations of Russian and Indian conditions, and that at a moment when both nations had arrived at a turning point in their national development. But the political enterprise of both the Russian and the Hindu goes far beyond the narrow boundaries of the national and the temporary. Russia and India were merely to be the subjects of a great and universally valid experiment whose success was to give an example to the world and to spread the new doctrines of the two reformers over the whole earth. Lenin and Gandhi were upheld by the emotion of an ecstatic faith, the faith that their country was called to redeem humanity.

Therefore the words of these two men have the


text:
Page:Fülöp-Miller - Lenin and Gandhi.pdf/14

viii fascination, and at the same time the disturbing and repelling arrogance, of a Gospel. Like two prophets they stand at the opening of the twentieth century. If we listen to them, their age will be the beginning of a new epoch in the history of the world. They desire to lead humanity to salvation in different ways and they point in opposite directions, each with the same gesture of most profound conviction. Lenin regarded the unlimited—though only temporary—use of violence as the means for bringing about an ideal world order, whereas Gandhi is trying to reach the goal by an absolute rejection of all violence. Lenin tried to free humanity by complete mechanization, Gandhi, by repudiating machinery in principle. The one regarded machinery as the salvation from all evil, the other as a delusion of the devil.

But in spite of these apparent antagonisms, the deep kinship and the common spiritual origin of the two may be seen at every turn, often more clearly in the differences between them than in the obvious resemblances in their lives. Lenin and Gandhi both sprang from the race of the great rebels, and what unites them in all their resemblances as well as in all their differences is that both were convulsed by one and the same great experience, that both belong to an age which was stirred to its deepest foundations, in which need and misery began to arouse not only an inactive or friendly and charitable pity, but that genuine sympathy which leads to consciousness of personal responsibility for every evil, and, therefore, necessarily to rebellion against the existing political and social order. It was their profound feeling of responsibility for the sufferings of all the disinherited that lent compelling force to the words of these two great leaders, gave weight to their actions, and was the cause of their overwhelming influence on the masses.

Lenin associated personally with the oppressed and shared their life, their sorrows, and their imprisonments. He formed his doctrine on the injustice they suffered


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Page:The Buddhism of Tibet or Lamaism.djvu/30

6 priestly tyranny of the Brāhmans, and profoundly impressed with the pathos and struggle of Life, and earnest in the search of some method of escaping from existence which was clearly involved with sorrow.

His touching renunciation of his high estate, of his beloved wife, and child, and home, to become an ascetic, in order to master the secrets of deliverance from sorrow; his unsatisfying search for truth amongst the teachers of his time; his subsequent austerities and severe penance, a much-vaunted means of gaining spiritual insight; his retirement into solitude and self-communion; his last struggle and final triumph — latterly represented as a real material combat, the so-called "Temptation of Buddha": —

"Infernal ghosts and hellish furies round Environ'd thee ; some howl'd, some yell'd, some shriek'd, Some bent at thee their fiery darts, while thou Sat'st unappall'd in calm and sinless peace";


text:
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Rh and drew his power from the hatred that seethed in their souls. Lenin the dictator was the outcome of the appeal of a dispossessed nation. From the moment he entered the Kremlin in the name of the masses and seized power in Russia, through him the hitherto dumb world of the disinherited began to reign. Their indictment became the new political ideal, their hunger for power created the new brutal machinery of state, their dumb instincts decided the ethics of the new social order, the continued existence of which seems very problematical.

The same historical phenomenon also occurred in India, with the difference natural to another cultural zone and another national character. Gandhi also shared the life of the oppressed, their humiliations and imprisonments. With every success of Gandhi, the countless millions of oppressed Indians also gained a victory, and in his rise they too rose to power. When the people of India appointed Gandhi dictator, the enslaved Hindu appeared as the accuser of the authorities and the despised pariah as the accuser of the proud Brahman. The cry and accusation of the humble in Russia and India assumed for the first time a concrete and personified power, which confronted the still existing old order on equal terms, In the faces of Lenin and Gandhi, the physiognomy of the impersonal millionfold mass, which no one had ever looked at before, took on the form and austere features of two great personalities, features which will be stamped on history for all time.

The Russian and the Indian gospels, in spite of their differences, are both animated by the same spirit of indictment of European culture. This indictment is brought by two men, to whom the moral right and, therefore, the sincerity, behind their harshness cannot be denied. We cannot disregard their words.

Europe cannot, however, accept the accusations of Lenin and Gandhi as both a judgment and an indictment, for like all accusations, these too show only a part of the


text: Page:The Buddhism of Tibet or Lamaism.djvu/686


text:
Page:A voyage round the world, in His Britannic Majesty's sloop, Resolution, commanded by Capt. James Cook, during the years 1772, 3, 4, and 5 (IA b30413849 0001).pdf/219

Rh

AVING hoisted in our boat, which returned loaden with seals, we stood to the northward, with a heavy S.W. swell, and numerous sooty albatrosses and blue petrels attending us. As we advanced along shore, the mountains seemed to decrease in height, and in four and twenty hours the thermometer rose 7½ degrees, having been at 46° on the day after we left Dusky Bay, and standing at 53½° the next morning at eight o'clock.

On the 14th, being off Cape Foul-wind, our favourable gale left us, as if it meant to authenticate the propriety of the denomination, and we really had a contrary wind. It blew a hard gale all the 16th, attended with heavy rains, and we kept plying the whole day, making one of our boards close in shore under Rock's Point.

At four o'clock in the morning on the 17th we stood to the eastward with a fair wind, so that we were abreast of Cape Farewell at eight o'clock. Here we saw the land appearing low and sandy near the sea-shore, though it rose into high snow-capt mountains in the interior parts. Vast flocks of the little diving petrel, (procellaria tridactyla,) were


text:
User talk:47.187.21.98

Welcome

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title: User talk:47.187.21.98


text:
Page:Fülöp-Miller - Lenin and Gandhi.pdf/16

 truth. Asia, whose spirit rises against Europe in the words of the Hindu, and also in those of the Russian, may be superior to us in many respects, but only Europe has been able to struggle to the recognition of one truth, the truth that the accuser may never be at the same time the judge.

Thus Europe will listen to both accusers, but will be able consciously to oppose to this damning verdict the defence of a rich and manifold culture based on the moral freedom of personality. For the West has hitherto known how to transform all great ideas coming from the East into a new and organic enrichment of its own nature.

In his attempt to present a reliable, objective, and true picture of Lenin's character and career, the author found a most inadequate literature at his disposal. For most of the books on Lenin misrepresent the figure of the Russian dictator either from uncritical admiration or party hate. The author was, however, able to supplement the sources quoted at the end of the book mainly by impressions and experiences gathered in Soviet Russia, by documents and conversations with people who had been connected with Lenin from his earliest youth, followed his career as fellow workers, or been his opponents in political warfare.

In painting the picture of Gandhi, the author chiefly used the Indian editions of the writings, speeches, and letters of Gandhi, the files of Young India and Current Thought, and the writings and pamphlets of Gandhi's Indian opponents. Moreover the careful German selection of Gandhi's works by Emil Roniger, a model of editing, supplied many valuable hints.

It is unnecessary to say that the well-known monograph by Romain Rolland was also consulted, and also the other works on Gandhi, especially Hans Prager's profound study of the Indian apostolate. In investigating the connections between Gandhi's teaching and Buddhism, the abridged and longer collections of


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 Buddha's speeches in the classical translation of Karl Eugen Neumann was used.

Herr Percy Eckstein also gave the author valuable assistance with his book, for which he is especially thanked here. Mention must also be made of the kindness of Messrs. Romain Rolland, Bernard Shaw, Upton Sinclair, Dilip Kumar Roy, Professor C. F. Andrews, Sir N. Chandavarkar, and Professor T. L. Vaswani, who gave the author their views on non-violence by letter.

RENÉ FÜLÖP-MILLER.


text: Page:Fülöp-Miller - Lenin and Gandhi.pdf/18


text: Index:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf

title: Index:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf


text: Index:Peterson's Magazine 1855 B.pdf

title: Index:Peterson's Magazine 1855 B.pdf


text:
Page:Fülöp-Miller - Lenin and Gandhi.pdf/19

Lenin to Gor'kil:

"I know nothing more beautiful than the 'Appassionata,' I could hear it every day. It is marvellous, unearthly music. Every time I hear these notes, I think with pride and perhaps childlike naiveté, that it is wonderful what man can accomplish. But I cannot listen to music often, it affects my nerves. I want to say amiable stupidities and stroke the heads of the people who can create such beauty in a filthy hell. But to-day is not the time to stroke people's heads; to-day hands descend to split skulls open, split them open ruthlessly, although opposition to all violence is our ultimate ideal—it is a hellishly hard task"


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Page:Richard III (1927) Yale.djvu/123

Richard the Third, IV. iv

Rush all to pieces on thy rocky bosom.

K. Rich. Madam, so thrive I in my enterprise

And dangerous success of bloody wars,

As I intend more good to you and yours

Than ever you or yours by me were harm'd.

Q. Eliz. What good is cover'd with the face of heaven,

To be discover'd, that can do me good?

K. Rich. Th' advancement of your children, gentle lady.

Q. Eliz. Up to some scaffold, there to lose their heads?

K. Rich. Unto the dignity and height of fortune,

The high imperial type of this earth's glory.

Q. Eliz. Flatter my sorrow with report of it:

Tell me what state, what dignity, what honour,

Canst thou demise to any child of mine?

K. Rich. Even all I have; ay, and myself and all,

Will I withal endow a child of thine;

So in the Lethe of thy angry soul

Thou drown the sad remembrance of those wrongs

Which thou supposest I have done to thee.

Q. Eliz. Be brief, lest that the process of thy kindness

Last longer telling than thy kindness' date.

K. Rich. Then know, that from my soul I love thy daughter.

Q. Eliz. My daughter's mother thinks it with her soul.

K. Rich. What do you think?

Q. Eliz. That thou dost love my daughter from thy soul:

 236–239 Cf. n.

237 success: result

245 type: emblem (crown)

248 demise: convey

251 Lethe: cf. n.

259 from: apart from

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text:
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Phra Bat Somdet Phra Paramin Maha Bhumibol Adulyadej gives a great royal command by which He orders with His pleasure that it be announced as follows:

Whereas it is appropriate to amend the law on Thammasat University;

Therefore, by and with the advice and consent of the House of Representatives, He orders with His gracious pleasure that the following Act be enacted:

title: Page:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf/1


text:
Page:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf/2

 This Act is called the "Thammasat University Act (No. 3), 2499 BE".

This Act shall come into force from the day following the day of its publication in the Royal Gazette onwards.

The stipulations of 2. of section 43 of the Thammasat University Act, 2495 BE, shall be repealed and replaced by the following stipulations:

""A person who has received this degree from the Faculty of Commerce and Accountancy shall, in the field of commerce, be called phanitchayasatbandit, abbreviated as phonobo, or, in the field of accountancy, be called banchibandit, abbreviated as bochobo.""

title: Page:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf/2


text:
Page:Fülöp-Miller - Lenin and Gandhi.pdf/21

N the year 1889 there appeared at a meeting of the Committee for the Relief of Famine in Samara a young student who had been "sent down." In the midst of an anxious and zealous discussion by the members of the committee of the measures to be taken to fight the catastrophe, which was assuming more and more alarming proportions, the unknown student rose and declared, to the general consternation, that it would be a crime to try to help the starving population, for all measures of relief would mean support for the Tsarist dominion. Any increase in the famine should, on the other hand, be welcomed, for it caused difficulties for the authorities and contributed to the overthrow of the existing regime. That was the real evil and only its destruction could once and for all put an end to future famines.

This utterance of the nineteen-year-old Lenin, which sounded so extraordinary to those who heard it, already contains all that is most characteristic in his later doctrine: in the next three decades, with the same disregard of the effect of his opinions, obsessed by this one idea, he applied all his mental and physical energies to bringing about the overthrow of the existing world order.

As one of the countless political conspirators of that period, in Petersburg as well as in exile in Siberia, shut up in his poor little attic room in Germany, France, Italy, or Switzerland, in libraries, and in little smoky coffee houses, he worked unremittingly on his great campaign for the overthrow of the mighty Russian


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110

So from thy soul's love didst thou love her brothers;

And from my heart's love I do thank thee for it.

K. Rich. Be not so hasty to confound my meaning:

I mean, that with my soul I love thy daughter,

And do intend to make her Queen of England.

Q. Eliz. Well then, who dost thou mean shall be her king?

K. Rich. Even he that makes her queen: who else should be?

Q. Eliz. What! thou?

K. Rich. Even so: how think you of it?

Q. Eliz. How canst thou woo her?

K. Rich. That I would learn of you,

As one being best acquainted with her humour.

Q. Eliz. And wilt thou learn of me?

K. Rich. Madam, with all my heart.

Q. Eliz. Send to her, by the man that slew her brothers,

A pair of bleeding hearts; thereon engrave

Edward and York; then haply will she weep:

Therefore present to her, as sometime Margaret

Did to thy father, steep'd in Rutland's blood,

A handkerchief, which, say to her, did drain

The purple sap from her sweet brother's body,

And bid her wipe her weeping eyes withal.

If this inducement move her not to love,

Send her a letter of thy noble deeds:

Tell her thou mad'st away her uncle Clarence,

Her uncle Rivers; ay, and for her sake,

Mad'st quick conveyance with her good aunt Anne.

K. Rich. You mock me, madam; this is not the way

To win your daughter.

Q. Eliz. There is no other way,

 276 Cf. n.

284 conveyance: i.e. dishonest dealing; cf. n.

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 The reasons for promulgation of this Act are as follows: Whereas persons who have completed education in the field of accountancy are not granted degrees but certificates of accountancy which are equivalent to bachelor's degrees; and whereas the curriculum of the Faculty of Commerce and Accountancy has been revised for promotion of the growth of the education in these fields at the levels of bachelor's degree and master's degree; and whereas accountancy is taught at Thammasat University in the same manner as the subjects at other faculties or sections in the same university; therefore, persons who have completed education in the field of accountancy should be given the title of banchibandit instead of certificates of accountancy which are already equivalent to bachelor's degrees.

title: Page:พรบ มธ ๒๔๙๕ (๓) ๒๔๙๙.pdf/3


text: Page:Joan of Arc - Southey (1796).djvu/279


text:
Page:A History of Cawthorne.djvu/112

 because this Paulinus was Bishop of Nola in Campania at the beginning of that fifth century. The first authentic record of a bell in use in this country occurs in Bede, who mentions the existence of one at Whitby in the year 680. From that time they steadily increased in number, and Saxon laws gave encouragement to bell-founding. Of the few Saxon buildings indeed which have weathered eight centuries, a large proportion are towers with a definite belfry stage. The fondness of mediæval builders for the music of bells is attested by the number and grandeur of their steeples, the bells for which were often cast within the Church, and then solemnly consecrated with a form of service following that of baptism, the bell having two godfathers and a godmother from whom it received its name. Bells were originally intended to be rung separately, but the introduction of change-ringing in the seventeenth century led to the recasting of old bells to make them into harmonious peals.

The first peal of bells in England was put up in Croyland Abbey, A.D. 870.

The new Clock, by Gillett and Bland of Croydon, was given by the late General Stanhope, and a third face was added on the west side of the tower.

The Ordnance Survey Bench-mark is on the south side of the Tower.

has been entirely rebuilt, taking the place of one which was built in 1828, of that very poor modern character which acquired the name of "Churchwardens' Gothic" at a time when churchwardens and clergy were equally unhappy in what they called restorations and improvements. The Aisle is now extended to take in the width of of the Tower, from which it may be entered by the new arch mentioned above.

The Font stands nearly opposite the door from the South Porch, near the Tower, thus by its position at the entrance of the material fabric fitly representing Baptism to us as the outward form of admission into the spiritual building of the Christian Church. It is an

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Richard the Third, IV. iv

Unless thou couldst put on some other shape,

And not be Richard that hath done all this.

K. Rich. Say, that I did all this for love of her?

Q. Eliz. Nay, then, indeed, she cannot choose but hate thee,

Having bought love with such a bloody spoil.

K. Rich. Look, what is done cannot be now amended:

Men shall deal unadvisedly sometimes,

Which after-hours gives leisure to repent.

If I did take the kingdom from your sons,

To make amends I'll give it to your daughter.

If I have kill'd the issue of your womb,

To quicken your increase, I will beget

Mine issue of your blood upon your daughter:

A grandam's name is little less in love

Than is the doting title of a mother;

They are as children but one step below,

Even of your mettle, of your very blood;

Of all one pain, save for a night of groans

Endur'd of her for whom you bid like sorrow.

Your children were vexation to your youth,

But mine shall be a comfort to your age.

The loss you have is but a son being king,

And by that loss your daughter is made queen.

I cannot make you what amends I would,

Therefore accept such kindness as I can.

Dorset, your son, that with a fearful soul

Leads discontented steps in foreign soil,

This fair alliance quickly shall call home

To high promotions and great dignity:

The king that calls your beauteous daughter wife

Familiarly shall call thy Dorset brother;

 289 Cf. n.

291 spoil: waste, havoc

304 Of pain: of equal interest and responsibility

305 bid: offered

312 Dorset: cf. n.

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 octagonal one of the early part of the fifteenth century, of Roche Abbey stone, bearing some sacred emblem on each of its eight sides—eight, because "few, that is, eight souls, were saved" in the Ark "through water." (1 Pet. iii. 20, Rev. New Test.) On one side, and repeated lower down, are the letters "F P O," interpreted to stand for "Fons Purificationis Omnium," "The Fountain of Purification for all." Other sides bear the trefoil or shamrock, the emblem of the Holy Trinity said to have been used by St. Patrick when preaching in Ireland; a shield with the five sacred wounds; a mystic rose; and more than one form of cross. The Font cover is a memorial of the late Mrs. Stanhope from the offerings gathered in Church on Nov. 14th, 1880. It is an oak crocketed spire with tracery, and bears a brass with the words, "An offering by the Congregation in Memory of Elizabeth Julia Spencer Stanhope, 1880."

The upper part of the Font has unfortunately been much cut down. The bowl of the Font was at one time in the pleasure-grounds of Cannon Hall. The base was happily discovered at the late Mr. Wigglesworth's farm at Hill Top, Hoylandswaine, having been removed from the Church by a former Churchwarden, when a small marble font—of more convenient size, as was thought—was being substituted for this original one. The discovery of the base lead to the two parts being again united and restored to their proper place.

The West Window of this Aisle has stained glass at present only in the tracery. The right hand figure as we look at the window represents St. Wilfrid of York, and the left hand St. Cuthbert, who, after being Abbot of Melrose, was made Bishop of Lindisfarne in 684. Previously to the Reformation, the dedication of Durham Cathedral was to St. Cuthbert: he is said to have introduced the practice of burial in churches. He is represented as holding the head of St. Oswald which King Oswy his brother had placed in the arms of the dead St. Cuthbert, when he recovered it from the Pagans by whom St. Oswald was slain in 642.

Of the three Windows to the South, the eastward one alone is filled with stained glass. It is to the memory of the late General Stanhope, and represents Joshua in armour in the centre, and

title: Page:A History of Cawthorne.djvu/113


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112

Again shall you be mother to a king,

And all the ruins of distressful times

Repair'd with double riches of content.

What! we have many goodly days to see:

The liquid drops of tears that you have shed

Shall come again, transform'd to orient pearl,

Advantaging their love with interest

Of ten times double gain of happiness.

Go then, my mother; to thy daughter go:

Make bold her bashful years with your experience;

Prepare her ears to hear a wooer's tale;

Put in her tender heart th' aspiring flame

Of golden sovereignty; acquaint the princess

With the sweet silent hours of marriage joys:

And when this arm of mine hath chastised

The petty rebel, dull-brain'd Buckingham,

Bound with triumphant garlands will I come,

And lead thy daughter to a conqueror's bed;

To whom I will retail my conquest won,

And she shall be sole victress, Cæsar's Cæsar.

Q. Eliz. What were I best to say? her father’s brother

Would be her lord? Or shall I say, her uncle?

Or, he that slew her brothers and her uncles?

Under what title shall I woo for thee,

That God, the law, my honour, and her love

Can make seem pleasing to her tender years?

K. Rich. Infer fair England's peace by this alliance.

Q. Eliz. Which she shall purchase with still lasting war.

K. Rich. Tell her, the king, that may command, entreats.

 324 love: cf. n.

333 Cf. n.

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text:
Page:The Necromancer, or, The Tale of the Black Forest Vol. 2.djvu/15

 statues, thrilled with anxious expectation, and scarce ventured to breathe.

The old man was clad in a long robe of black silk, his snow-white head uncovered, a white silken sash, marked with strange characters, was tied round his waist, and the well known black wallet hung on his back; having taken it down he untied it, and exhibited the mysterious instruments of conjuration: at his mute command the host carried a table in the centre of the room, put two lighted torches upon it and bolted the door.

Now he gave us a signal to form a circle round him; the Austrian placed himself to his left side, turning his face towards the door, Lieutenant N, by the conjuror's own desire, to his right; the inn-keeper stood close by the Austrian, one of Lieutenant N's friends took his station by the landlord, and I placed myself close to the latter. The Necromancer appeared to care little for the


text: The Works of H. G. Wells (Atlantic Edition)/Volume 9


text: The Works of H. G. Wells (Atlantic Edition)/Preface to Volume 9


text: The Works of H. G. Wells (Atlantic Edition)/The Ideal Citizen


text:
Page:กอ ๑๒๗ (๒๔๕๑).pdf/1

Volume 25, Special Edition

Let good happen! The time of the Buddhist religion has passed for 2,450 years! At the present moment, it is the fifteenth day of the waxing moon, the month of Chaitra, the year of the Monkey according to the lunar calendar, or Wednesday, the fifteenth day of the month of the Arrival of the Ram, the 127th year of the Rattanakosin Era according to the solar calendar.

title: Page:กอ ๑๒๗ (๒๔๕๑).pdf/1


text: The Works of H. G. Wells (Atlantic Edition)/The American Outlook


text:
Page:PlainBookOfMormon.pdf/224

 in unbelief. We would be like the Lamanites, who know nothing about God's commandments and mysteries. They don't believe these things because they are misguided by their forefathers’ false traditions. Remember this, for these records are true.

And these plates Nephi made, which contain our forefathers’ words from the time they left Jerusalem until now, are also true. Remember to search them diligently so you may profit from them.

I want you to keep God's commandments so you will prosper in the land, according to the promises He made to our forefathers.”

King Benjamin taught many more things to his sons not written here.

As he grew old and realized he would soon die, he felt it necessary to confer the kingdom upon one of his sons. And so he called for Mosiah, named after his grandfather, and said to him,

"My son, I want you to make a proclamation throughout all the land of Zarahemla. Tell the people to assemble tomorrow, when I will proclaim that you are now a king and ruler over this people, whom the Lord our God has given us.

Tomorrow I will also give this people a name to distinguish them from all the people the Lord God has brought out of Jerusalem. I will do this because they have been diligently keeping the Lord's commandments. It will always be their name unless they become sinful.

For if this people, who are now highly favored of the Lord, become wicked and adulterous, the Lord will deliver them to the Lamanites by taking away their strength and protection.

Then He will no longer save them by His matchless and marvelous power as He saved our forefathers. If the Lord had not extended

title: Page:PlainBookOfMormon.pdf/224


text: The Works of H. G. Wells (Atlantic Edition)/About Chesterton and Belloc


text: The Works of H. G. Wells (Atlantic Edition)/The Contemporary Novel


text:
Page:Peterson's Magazine 1855 B.pdf/14

 10 to the impersonation of genius, and lent a laughing ear to presumptuous comments on the "fine points" of the fair girl before you. Did you follow her home in imagination? That voice that thrilled through your being, might it not hate caught its pathos from some scene of suf fering you may never hear of? that look, the wildness of whose grief was "finely done," you said, was it all acting? It was poor Filippa Padrilla who enchanted you last night. What sight is flashing before the eye she raises to light and splendor and wreathing smiles? the white, cold forehead of her unburied father. What sound is ringing in her ear, low, but having power to drown the orchestra accompaniment? the wail of her little brother, watching alone by the corpse. For the sake of his bread as well as her own, she dare not be absent on a benefit night. And yet the words of mimic grief almost choke her who has its quivering, bleeding reality in her heart. Oh! lift the veil, and the rose- wreath on her brow will show forth a crown g thorns, and the trinkets, and gauze, and tinsd the mockery and misery they are. And all tq so near, so near to you, fair lady; you can eye; hear her breath that gaspingly comes from the depth of her heroic conflict. A few steps, m she, a maiden like yourself, might stand by side. But no thought of the possible truth disturbs, for a moment, your care of your lorguette and ermined mantle, or changes your cold, criticising gaze. She smiles—she sparkles—you look no farther.

Ah, lady ! were the girl to come and tell you her story, I know your eyes would fill. Were to lead you to that death chamber with its lost child-mourner, though you might shudder and shrink, I know you would pity, but the veil not lifted—the barrier is not broken down between Fifth Avenue and the purlieus of Clas street, and so on goes the current of via selfishness. You never think.

SONG.

BY WILLIAM RODERICK LAWRENCE. Pearls nestled in her golden hair So beautiful and bright, And diamonds with a thousand hues Shot forth a dazzling light; But on her cheek no roses bloomed, And pale was lip and brow; Yet in her loveliness she stands Before me even now.

Sweet music sent a thrill of joy Through many a gentle heart, But not a moment's happiness To her did it impart; For sorrow was indeed enthroned Within her youthful breast, Her spirit sought no pleasure there, Her heart—it found no rest.

The flowers which graced her diadem Were not more fair than she, The rose-bud and the lily pure— Flow'rs from the almond tree; But sorrow will not flee away For music, flower, or gem; The hearts that cherish hidden griefs, God cheer and strengthen them!

HUMILITY By W. FLEMING.

The skylark blithely plumes her wings, And up, up, up, with joyous bound Ascendeth, and "at Heaven's gate sings;" But builds her nest upon the ground. So, on the wings of faith and love, Up, up, humility ascends

To the eternal throne above, While at her Maker's feet she bends. Then, mark—by God's own finger traced— Her high and glorious destiny; "Pride"—said the word —"shall be abased. But I'll exalt humility!"

title: Page:Peterson's Magazine 1855 B.pdf/14


text: Master Humphrey's Clock

title: Master Humphrey's Clock


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 MASTER HUMPHREY'S CLOCK.

BY CHARLES DICKENS.

WITH ILLUSTRATIONS

BY

GEORGE CATTERMOLE AND HABLOT BROWNE.

VOL. I.

LONDON:

CHAPMAN AND HALL, 186, STRAND.

MDCCCXL.


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 the peasant owners, with these we must continue our struggle. Now that we have beaten such enlightened people as the leaders of international politics that experienced and rich body possessing a hundred times more guns and dreadnoughts than we—it is ludicrous to think that we shall not be able to solve the questions regarding the relationship between the workers and the peasants. What we will win with here is discipline and loyalty to the common will. The will of hundreds and of tens of thousands can be personified in one individual. This complex will is elaborated by the Soviet system. The number of congresses of workers and peasants that have taken place in Russia is greater than in any other State in the world. In this way we develop class consciousness; not a single State has given tor the last 300 years what the Soviet constitution thus gives.

The whole of our Soviet structure, of our Soviet Government is to be considered from this wide basis. The decisions of the Soviet Government have the power of unprecedented universal authority; it has at its back the whole force of the workers and of the peasants. But we do not remain satisfied with this; we are materialists and the power of authority is not enough for us. This authority must be realised in life. But what we see is that the spirit of the old bourgeoisie is gaining on us; we are bound openly to recognise that it is stronger than we are. The old petty bourgeois habits of playing the master, of each man working on his own, and of free speculative trading—all this is stronger than we are. Trade unions arose out of capitalism as a means of developing a new class. The conception of class is one that is formed in struggle and in the course of development. A high wall separates class from class. But there is no kind of Chinese wall separating the workers from the peasants. When the proletariat became a class it became so strong that it took the whole machinery of State government into its hands, declared war on the whole world and was victorious. At this point guilds and trade unions become obsolete, out of date. There was a time under capitalism also when unification of the proletariat went on by guilds and trade unions. This represented a progressive manifestation, as the proletariat could unite in no other way; it is absurd to assert that the proletariat could unite as; a class in a body immediately. This kind of amalgamation may go on for years. No one fought such myopic sectarian views as did Marx. Class grows under capitalist conditions and when the appropriate moment for revolution arrives it takes the government power into its hands. Then all guilds and trade unions become out of date; they become conservative and have a tendency to go back, and that is not due to the fact that they harbour bad men, but because bad men and enemies to communism find a good soil here for their propaganda. We are at the present time surrounded with a petty bourgeoisie which is reviving free trade and the capitalism of petty owners and the small business man. Karl Marx fought this old Utopian socialism, demanding a scientific point of view which holds that we should learn from, the struggle of the classes how the class grows and that we should help this class to ripen. He also fought against those


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,

Let me have my Pleasures of Memory in connection with this book, by dedicating it to a Poet whose writings (as all the world knows) are replete with generous and earnest feeling; and to a Man whose daily life (as all the world does not know) is one of active sympathy with the poorest and humblest of his kind.

Your faithful friend,

Charles Dickens.


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 leaders of the working class who fell into these errors. I have recently read once more about the movement in England in 1872. At the Federal Council a resolution was passed reprimanding Marx for asserting that the English leaders had been bribed by the bourgeoisie. Marx of course did not mean it in the sense that such and such men are traitors. This is nonsense. He had in view the alliance of the bourgeoisie with a certain section of the workers, with a certain union, asserting that the bourgeoisie supports this section of the workers directly and indirectly, gives it every opportunity to work as a legal body, supplies it with a press organ, and establishes it in parliament. In this regard the English; bourgeoisie performed miracles; it went ahead of all the others. For forty years—from 1852–1892—Marx and Engels exposed this bourgeoisie.

All the world over the transition of the trade unions from the part of slaves to that of constructive workers means a crisis. The workers raised a cry to the effect that to increase productivity of labour means to oppress the masses, to skin them so to speak; they not only said so, but they also thought and felt so. We have now existed for two years; what has it meant? At the present time it means extreme starvation of the working class. This has been proved by statistics. In 1918 and 1919 the industrial workers of the State have received only 7 poods of bread per head, while the peasants of the fertile provinces received 17 poods per head. The proletariat has gained its victory, but thanks to this victory it fell into a period of starvation, whilst the peasant (who under the Soviet Government has far more than he ever had under the Tsarist regime) as a matter of fact has more than he requires. At the very best the peasant under the Tsarist regime had 16 poods, whilst under the Soviet Government he has 17 poods. We all know this, as we have statistical data to prove it. Everybody knows what hunger of the workers means. Proletarian dictatorship has doomed the proletariat to two years of starvation; but this starvation testifies to, the fact that the proletariat is capable of sacrificing not only its craft interests, but also its life. That for a period of two years the proletariat proved able to withstand hunger is due to the fact that it had the moral support of all the working classes and that it made all these sacrifices in the name of victory for the Workers' and Peasants' Government. True enough, the division of the workers into trades and professions still exists; but of these professions there are some which may be useful to the capitalist but are undesirable for us. We also know that the workers in these trades are starving more than other workers; but this could not be otherwise. Capitalism has been crushed, but socialism has not yet been built up, nor is likely to be for some time to come; the misunderstandings with which we are faced are not at all accidental—they are the result of the historical split in the trade unions, which are an instrument of craft unification under capitalism and of class unity of the workers when they have taken governmental power into their own hands. Such workers are ready for every kind of sacrifice which may be demanded by discipline, sacrifices which force


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the author commenced this Work, he proposed to himself three objects.

First. To establish a periodical, which should enable him to present, under one general head, and not as separate and distinct publications, certain fictions which he had it in contemplation to write.

Secondly. To produce these Tales in weekly numbers; hoping that to shorten the intervals of communication between himself and his readers, would be to knit more closely the pleasant relations they had held, for Forty Months.

Thirdly. In the execution of this weekly task, to have as much regard as its exigencies would permit, to each story as a whole, and to the possibility of its publication at some distant day, apart from the machinery in which it had its origin.

The characters of Master Humphrey and his three friends, and the little fancy of the clock, were the result of these considerations. When he sought to interest his readers in those who talked, and read, and listened, he revived Mr. Pickwick and his humble friends; not with any intention of reopening an exhausted and abandoned mine, but to connect them in the thoughts of those whose favourites they had been, with the tranquil enjoyments of Master Humphrey.

It was never the author's intention to make the Members of Master Humphrey's Clock, active agents in the stories they are supposed to relate. Having brought himself in the commencement of his undertaking to feel an interest in these quiet creatures, and to imagine them in their old chamber of meeting, eager listeners to all he had to tell, the author hoped—as authors will—to succeed in awakening some of his own emotions in the bosoms of his readers. Imagining Master Humphrey in his chimney-corner, resuming night after night, the narrative,—say, of the Old Curiosity Shop—picturing to himself the various sensations of his hearers—thinking how Jack Redburn might incline to poor Kit, and perhaps lean too favourably even towards the lighter vices of Mr. Richard Swiveller—how the deaf gentleman would have his favorite, and Mr. Miles his—and how all these gentle spirits would trace some faint reflection of their past lives in the varying current of the tale—he has insensibly fallen into the belief that they are present to his readers as they are to him, and has forgotten that like one whose vision is disordered he may be conjuring up bright figures where there is nothing but empty space.


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 them to say and dimly to feel that class interests stand higher than craft interests. Those workers who are not capable of making such sacrifices we regard as selfish men and cowards, and exile them from the proletariat.

This is the principal question regarding labour discipline and single man management with which the Party congress had to deal. This is the decision of the Party congress, as you have learned by now, and which will be explained at greater length by the other speakers. The gist of the matter is that the working class has grown up and matured, it has taken governmental power into its own hands and is fighting the whole world, and that this battle is growing more and more difficult. It was easier to fight in the actual war; at present what is demanded from us is organisation and steady education, whilst, as it happens, numerically our industrial working class is not large. To some extent it has been decreased by the war. Administration has become a difficult matter thanks to our victories. It should be understood by everyone that, when we speak of dictatorship, it is not the whim of the people at the centre.

We must confess that we find administration a difficult matter. The proletariat has decreased in number as we have already said, while the territories gained by us increased in extent. We have taken Siberia, the Don and Kuban. The percentage of the proletariat in these regions is a negligible quantity. We must approach the working class in a spirit of straightforwardness and tell it so openly. What we require is more discipline and more single man responsibility and more dictatorship. Without these it is idle to think of victory. We have an army of three millions, but the 600,000 Communists must serve as the vanguard of these three millions. These three millions must go to war with perfect confidence. We must test these labour armies and the trade unions. We will learn by every step of practical experience.

But it is also necessary to understand that we have no other army with which to gain victories. We have 600,000 vanguard men and an army of three millions in which there are many peasant profiteers and no proletarians. This makes it clear that we must have a new co-relationship between the proletarian and non-proletarian masses; whilst the new conditions tell us that we can achieve little by violence, but that only organisation and moral authority can win the day. This gives rise to our absolute conviction which we have formulated at the congress and which I consider it my duty to emphasise. Our principal watch-word now is: nearer to single man management, more labour discipline, and a decision to work with war time resoluteness, firmness and self-sacrifice; abandoning all group and craft and private interests. Victory is not possible otherwise. But if we carry out these resolutions of the party through the three million workers as one man, and later on through tens of millions of peasants, who will feel the moral authority and the power of men who have sacrificed themselves for the victory of socialism—then this will make us absolutely and finally invincible.


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iv The short papers which are to be found at the beginning of this volume were indispensable to the form of publication and the limited extent of each number, as no story of lengthened interest could be begun until "The Clock" was wound up and fairly going.

The author would fain hope that there are not many who would disturb Master Humphrey and his friends in their seclusion; who would have them forego their present enjoyments, to exchange those confidences with each other, the absence of which is the foundation of their mutual trust. For when their occupation is gone, when their tales are ended and but their personal histories remain, the chimney-corner will be growing cold, and the clock will be about to stop for ever.

One other word in his own person, and he returns to the more grateful task of speaking for those imaginary people whose little world lies within these pages.

It may be some consolation to the well-disposed ladies or gentlemen who, in the interval between the conclusion of his last work and the commencement of this, originated a report that he had gone raving mad, to know that it spread as rapidly as could be desired, and was made the subject of considerable dispute; not as regarded the fact, for that was as thoroughly established as the duel between Sir Peter Teazle and Charles Surface in the School for Scandal; but with reference to the unfortunate lunatic's place of confinement: one party insisting positively on Bedlam, another inclining favourably towards Saint Luke's, and a third swearing strongly by the asylum at Hanwell; while each backed its case by circumstantial evidence of the same excellent nature as that brought to bear by Sir Benjamin Backbite on the pistol shot, which struck against the little bronze bust of Shakspeare over the fire-place, grazed out of the window at a right angle, and wounded the postman, who was coming to the door with a double letter from Northamptonshire.

It will be a great affliction to these ladies and gentlemen to learn—and he is so unwilling to give pain, that he would not whisper the circumstance on any account, did he not feel in a manner bound to do so, in gratitude to those among his friends who were at the trouble of being angry with the absurdity —that their invention made the author's home unusually merry, and gave rise to an extraordinary number of jests, of which he will only add, in the words of the good Vicar of Wakefield, "I cannot say whether we had more wit among us than usual; but I am sure we had more laughing."


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I.

THE FORMATION OF THE UNION.

The formation of the first metal workers' union is connected with the period of the first Russian Revolution of 1905–1906. All attempts to create a Metal Workers' Trade Union previous to that time failed, every time falling- foul of the Tsarist police regime. Only here and there in isolated towns embryos of trade union organisations existed in the form of mutual aid societies with very limited militant tasks. Such societies existed in Kharkoff, Moscow and Petrograd.

The "Mechanical Workers' Society" in Moscow and the "Russian Factory Workers' Association" in Petrograd proved to be places where agents of the Tsarist government attempted to degrade the class consciousness of the metal workers by concentrating their attention on. questions of mutual aid and diverting them from the political struggle. The development of the labour movement, however, soon led to different results. The firing on the labour demonstrators marching to the Winter Palace on January 9th, 1905, gave a strong impetus to the labour movement.

The revolutionary struggle in 1905 of course embraced wide masses of the metal workers, and the most active elements of them were engaged in the political struggle. For that reason the metal workers' union arose later than the unions in other industries. Only in the spring of 1906 did the first Metal Workers' Union arise in Petrograd and Moscow.

In February, 1907, the first conference of metal workers' unions in the Moscow industrial area took place, in which representatives of the Petersburg, Baku, Lougansk and Vitebsk metal workers' unions participated. This conference elected an organisation committee to convene an All-Russian conference of metal workers. The organisation committee succeeded in convening in September, 1907, the second conference which also took place in Moscow. But the wave of reaction put an end not only to all attempts to create an All-Russian metal workers' union, but also to the existence of separate