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The Heart asks Pleasure—first—

 * "The heart asks pleasure first" in Poems (1890)
 * "The heart asks pleasure first" in The Complete Poems of Emily Dickinson (1924)

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176 And they who stand about the sick man's bed, Shall joy to listen to thy distant sweep, And softly part his curtains to allow Thy visit, grateful to his burning brow. Go-but the circle of eternal change, Which is the life of Nature, shall restore, With sounds and scents from all thy mighty range, Thee to thy birthplace of the deep once more; Sweet odors in the sca-air, sweet and strange, Shall tell the homesick mariner of the shore; And, listening to thy murmur, he shall deem He hears the rustling leaf and runningstream.

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


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 Life of DOMINIC SAVIO.

VEN. JOHN BOSCO.

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DOMINIC SAVIO. (Dupil of the Ven. Don Bosco)

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 Nihil Obstat: F. THOMAS BERGH, O.S.B.,

Imprimatur: PETRUS, Episcopus Southwarcensis.

In conformity with the Decree of Pope Urban VIII., the writer declares that none but human authority is claimed for whatever of a supernatural nature is herein contained, until the Holy See may have sanctioned it by its infallible authority.

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"Let us leave a saint to write the life of a saint," is said to have been the exclamation of the Angelic Doctor St. Thomas Aquinas, when he entered the cell of his brother doctor, St. Bonaventure, and found him absorbed in writing the life of his spiritual father, St. Francis.

The peculiar value of the present little book is that it may be said once more to present the spectacle of a saint writing the life of a saint. Only whereas in St. Bonaventure's case a son was writing the life of a father, in this case we have the unique example of a father writing the life of his spiritual son. The writer, the saintly Don Bosco, has already been declared Venerable, and the process for his Beatification is proceeding in Rome.

Little Domenico Savio, whose biography

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 was originally published by Don Bosco very shortly after the holy child's death, was, as will be seen, Don Bosco's spiritual child, and it is a subject of great joy to all his admirers that his cause also has at last been introduced at Rome with the approval of the Holy See.

The publication of this English translation of the life, may, please God, contribute not a little to the successful issue of the cause of his beatification.

There are reasons why the life of Domenico Savio should be considered particularly appropriate at the present day, and also why it should appeal especially to English Catholics.

As will be seen from the narrative which follows, the boyhood of Domenico to some extent coincided with that of our present Holy Father,—there were less than seven years between the times of their birth,—and in many respects the early years of the one were like those of the other.

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 Both were sons of humble peasant families in the North of Italy; both as boys had to trudge many miles barefooted day by day to attend school; both were distinguished by identical qualities of mind and soul.

More than this. The boy Giuseppe Sarto of Riese was destined to become "the Pope of the Eucharist," and no acts of his wonderful Pontificate have more profoundly influenced the spiritual life of the Catholic Church than his legislation on daily Communion and on the first Communion of children on arriving at the use of reason.

Now it is a remarkable fact that the childhood of Domenico Savio anticipated these profound reforms, inasmuch as, owing to his extraordinary sanctity, he was as early as 1849 admitted to his first Communion at the age of seven, and continued thereafter to be a daily Communicant.

At that date such an event must indeed

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 have appeared phenomenal and seems to constitute Domenico a most suitable patron for the juvenile first communicants and daily communicants of the present discipline.

Nor is this all. Domenico Savio, whom we all hope to see one day raised to the Altars of the Church, died as a schoolboy and when not yet fifteen years of age. He was not a Religious of any Order, he was not a Cleric, nor even as yet a church student, though hoping one day to become one; he was just an ordinary schoolboy, fond of his games, as well as of his books. Herein again we seem to see a peculiarly appropriate patron for all Catholic school children, for Domenico may be truly said to be one of themselves, and in these days of educational strife and danger such a patron is more than ever needed by our Catholic schools.

Last of all we cannot but be struck by the extraordinary fact of Domenico's interest in England, as mentioned in

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 chapter ten, and his wonderful vision narrated in chapter nineteen. As far as I know, there is nothing to show why this little Italian schoolboy should have felt any interest in England, or indeed how he came to know anything about it. It reminds one of the case of St. Paul of the Cross, except that it is a much more wonderful phenomenon in the case of a mere child. For this reason I feel specially pleased to see the life in an English dress, and I sincerely trust that the book may have a wide circulation in English speaking countries, and that all readers, and specially the children of our schools, may join in earnest prayer for the promotion of the cause of one whom we may hope some day to acclaim as "the Schoolboy Saint."

LOUIS CHARLES, Bishop of Salford.

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The reference made by His Lordship the Bishop of Salford to the Ven. Don Bosco in the preceding preface, convinces us that the introduction to this work, as written by the Servant of God, ought not to be omitted from the translation. In fact, all that has been written by the Ven. Don Bosco inis [sic] now regarded as invested with a higher authority, apart from its own intrinsic merit, arising from his considerable repute as an author.

The Ven. Don Bosco addressed these words to the boys of his Oratory at Turin:

You have frequently asked me to write something about your former companion, Dominic Savio; and now I have done what I could to satisfy your desire. Here is his life, described with that brevity and

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 simplicity which I know is most acceptable to you.

There were two difficulties in the way of publishing this work; first there was the criticism to which one is exposed, who describes what was performed under the eyes of many witnesses. I think I have overcome this by determining to narrate only what has been observed by you or by myself, and which I keep preserved in your own writing.

The other obstacle was the necessity of often mentioning myself, for as Dominic was three years in this House, I must necessarily refer to things with which I am personally connected. This I think I have overcome by adhering strictly to the duty of an historian, which is to present the statement of facts, irrespective of the persons concerned. But if, here and there, I should appear to speak too openly of myself, you must put it down to my regard for the boy who has gone, and for all of you besides; for this affection makes me open

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 my heart to you, as a father does when speaking to his children.

Some of you may wonder why I have prepared a Life of Dominic Savio, and not of other youths who were here at school, and lived lives of eminent virtue. It is quite true that Divine Providence deigned to send us several boys who were examples of holiness, such as Gabriel Fascio, Louis Rua, Camillus Gavio, John Massiglia and others; but the incidents connected with these are not so conspicuous and remarkable as those of Savio, whose whole life was wonderful. However, if God gives me health and grace, I intend to publish a collection of facts concerning these other companions, both to satisfy your desires and my own, and so that you may imitate what may be compatible with your state. In this edition I have inserted several new accounts, which will increase the interest of those who have read the former editions.

But I would ask you to try to draw

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 profit from what I am going to describe; say with St. Augustine: si illi, cur non ego? If a companion of mine, of my age and circumstances, exposed to the same or even greater difficulties, could yet remain a faithful disciple of Christ, why cannot I do the same? Remember that true religion is not a matter of words; there must be deeds. Hence, if you find something related worthy of admiration, do not be satisfied with saying: I like that, or that is very good; but rather say: I want to put into practice what I see is praiseworthy in others.

May God grant you, and all the readers of this book, strength and grace to draw profit from what is therein contained; and may Our Blessed Lady, to whom Domenic was so devout, obtain for us all one heart and mind in serving God, who alone is worthy of being loved above all things, and faithfully served during our whole life.

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 defense is that translation of a program from object code into source code cannot be accomplished without making copies of the code.

Second, the record provides no support for a conclusion that a viable alternative to disassembly exists. The district court found that Accolade could have avoided a copyright infringement claim by “peeling” the chips contained in Sega’s games or in the Genesis console, as authorized by section 906 of the SCPACopyright Act, as amended by the SCPA [sic], 17 U.S.C. § 906. Even Sega’s amici agree that this finding was clear error. The declaration of Dr. Harry Tredennick, an expert witness for Accolade, establishes that chip peeling yields only a physical diagram of the object code embedded in a ROM chip. It does not obviate the need to translate object code into source code. Atari Games Corp., 975 F.2d at 843–44.

The district court also suggested that Accolade could have avoided a copyright infringement suit by programming in a “clean room”. That finding too is clearly erroneous. A “clean room” is a procedure used in the computer industry in order to prevent direct copying of a competitor’s code during the development of a competing product. Programmers in clean rooms are provided only with the functional specifications for the desired program. As Dr. Tredennick explained, the use of a clean room would not have avoided the need for disassembly because disassembly was necessary in order to discover the functional specifications for a Genesis-compatible game.

In summary, the record clearly establishes that disassembly of the object code in Sega’s video game cartridges was necessary in order to understand the functional requirements for Genesis compatibility. The interface procedures for the Genesis console are distributed for public use only in object code form, and are not visible to the user during operation of the video game program. Because object code cannot be read by humans, it must be disassembled, either by hand or by machine. Disassembly of object code necessarily entails copying. Those facts dictate our analysis of the second statutory fair use factor. If disassembly of copyrighted object code is per se an unfair use, the owner of the copyright gains a de facto monopoly over the functional aspects of his work—aspects that were expressly denied copyright protection by Congress. 17 U.S.C. § 102(b). In order to enjoy a lawful monopoly over the idea or functional principle underlying a work, the creator of the work must satisfy the more stringent standard imposed by the patent laws. Bonito Boats, Inc. v. Thunder Craft Boats, Inc., 489 U.S. 141, 159–64, 109 S.Ct. 971, 982–84, 103 L.Ed.2d 118 (1989). Sega does not hold a patent on the Genesis console.

Because Sega’s video game programs contain unprotected aspects that cannot be examined without copying, we afford them a lower degree of protection than more traditional literary works. See CAI, 23 U.S.P.Q.2d at 1257. In light of all the considerations discussed above, we conclude that the second statutory factor also weights in favor of Accolade.

As to the third statutory factor, Accolade disassembled entire programs written by Sega. Accordingly, the third factor weighs against Accolade. The fact that an entire work was copied does not, however, preclude a finding of fair use. Sony Corp., 464 U.S. at 449–50, 104 S.Ct. at 792; Hustler, 796 F.2d at 1155 (“Sony Corp. teaches us that the copying of an entire work des not preclude fair use per se.”). In fact, where the ultimate (as opposed to direct) use is as


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'''86 the place, O LORD, You have prepared for Your dwelling, the sanctuary, O Lord, Your hands have established.

The LORD will reign forever and ever!”

For when Pharaoh’s horses, chariots, and horsemen went into the sea, the LORD brought the waters of the sea back over them. But the Israelites walked through the sea on dry ground.

Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her with tambourines and dancing. And Miriam sang back to them:

“Sing to the LORD, for He is highly exalted; the horse and rider He has thrown into the sea.”

The Waters of Marah

Then Moses led Israel from the Red Sea, and they went out into the Desert of Shur. For three days they walked in the desert without finding water. And when they came to Marah, they could not drink the water there because it was bitter. (That is why it was named Marah.)

So the people grumbled against Moses, saying, “What are we to drink?” And Moses cried out to the LORD, and the LORD showed him a log. And when he cast it into the waters, they were sweetened.

There the LORD made for them a statute and an ordinance, and there He tested them, saying, “If you will listen carefully to the voice of the LORD your God, and do what is right in His eyes, and pay attention to His commands, and keep all His statutes, then I will not bring on you any of the diseases I inflicted on the Egyptians. For I am the LORD who heals you.”

Then they came to Elim, where there were twelve springs of water and seventy palm trees, and they camped there by the waters. Manna and Quail from Heaven

On the fifteenth day of the second month after they had left the land of Egypt, the whole congregation of Israel set out from Elim and came to the Desert of Sin, which is between Elim and Sinai. And there in the desert they all grumbled against Moses and Aaron. “If only we had died by the LORD’s hand in the land of Egypt!” they said. “There we sat by pots of meat and ate our fill of bread, but you have brought us into this desert to starve this whole assembly to death!”

Then the LORD said to Moses, “Behold, I will rain down bread from heaven for you. Each day the people are to go out and gather enough for that day. In this way I will test whether or not they will follow My instructions. Then on the sixth day, when they prepare what they bring in, it will be twice as much as they gather on the other days.”

So Moses and Aaron said to all the Israelites, “This evening you will know that it was the LORD who brought you out of the land of Egypt, and in the morning you will see the LORD’s glory, because He has heard your grumbling against Him. For who are we that you should grumble against us?”

And Moses added, “The LORD will give you meat to eat this evening and bread to fill you in the morning, for He has heard your grumbling against Him. Who are we? Your grumblings are not against us but against the LORD.”


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 limited as it was here, the factor is of very little weight. Cf. Wright v. Warner Books, Inc., 953 F.2d 731, 738 (2d Cir.1991).

In summary, careful analysis of the purpose and characteristics of Accolade’s use of Sega’s video game programs, the nature of the computer programs involved, and the nature of the market for video game cartridges yields the conclusion that the first, second, and fourth statutory fair use factors weigh in favor of Accolade, while only the third weighs in favor of Sega, and even then only slightly. Accordingly, Accolade clearly has by far the better case on the fair use issue.

We are not unaware of the fact that to those used to considering copyright issues in more traditional contexts, our result may seem incongruous at first blush. To over-simplify, the record establishes that Accolade, a commercial competitor of Sega, engaged in wholesale copying of Sega’s copyrighted code as a preliminary step in the development of a competing product. However, the key to this case is that we are dealing with computer software, a relatively unexplored area in the world of copyright law. We must avoid the temptation of trying to force “the proverbial square peg in[to] a round hole.” CAI, 23 U.S.P.Q.2d at 1257.

In determining whether a challenged use of copyrighted material is fair, a court must keep in mind the public policy underlying the Copyright Act. “ ‘The immediate effect of our copyright law is to secure a fair return for an “author’s” creative labor. But the ultimate aim is, by this incentive, to stimulate artistic creativity for the general public good.’ ” Sony Corp., 464 U.S. at 432, 104 S.Ct. at 783 (quoting Twentieth Century Music Corp. v. Aiken, 422 U.S. 151, 156, 95 S.Ct. 2040, 2044, 45 L.Ed.2d 84 (1975)). When technological change has rendered an aspect or application of the Copyright Act ambiguous, “ ‘the Copyright Act must be construed in light of this basic purpose.’ ” Id. As discussed above, the fact that computer programs are distributed for public use in object code form often precludes public access to the ideas and functional concepts contained in those programs, and thus confers on the copyright owner a de facto monopoly over those ideas and functional concepts. That result defeats the fundamental purpose of the Copyright Act—to encourage the production of original works by protecting the expressive elements of those works while leaving the ideas, fats, and functional concepts in the public domain for others to build on. Feist Publications, – U.S. at —, 111 S.Ct. at 1290; see also Atari Games Corp., 975 F.2d at 842–43.

Sega argues that the considerable time, effort, and money that went into development of the Genesis and Genesis-compatible video games militate against a finding of fair use. Borrowing from antitrust principles, Sega attempts to label Accolade a “free rider” on its product development efforts. In Feist Publications, however, the Court unequivocally rejected the “sweat of the brow” rationale for copyright protection. – U.S. at —–—, 111 S.Ct. at 1290–95. Under the Copyright Act, if a work is largely functional, it receives only weak protection. “This result is neither unfair nor unfortunate. It is the means by which copyright advances the progress of science and art.” Id. – U.S. at —, 111 S.Ct. at 1290; see also id. – U.S. at —, 111 S.Ct. at 1292 (“In truth, ‘[i]t is just such wasted effort that the proscription against the copyright of ideas and facts … [is] designed to prevent.’ ”) (quoting Rosemont Enterprises, Inc. v. Random House, Inc., 366 F.2d 303, 310 (2d Cir.1966), cert. denied 385 U.S. 1009, 87 S.Ct. 714, 17 L.Ed.2d 546 (1967)); CAI, 23 U.S.P.Q.2d at 1257. Here, while the work may not be largely functional, it incorporates functional elements which do not merit protection. The equitable considerations involved weigh on the side of public access. Accordingly, we reject Sega’s argument.

We conclude that where disassembly is the only way to gain access to the ideas and functional elements embodied in a copyright computer program and where there is a legitimate reason for seeking such access, disassembly is a fair use of


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'''Exodus 16:32 Then Moses said to Aaron, “Tell the whole congregation of Israel, ‘Come before the LORD, for He has heard your grumbling.’”

And as Aaron was speaking to the whole congregation of Israel, they looked toward the desert, and there in a cloud the glory of the LORD appeared.

Then the LORD said to Moses, “I have heard the grumbling of the Israelites. Tell them, ‘At twilight you will eat meat, and in the morning you will be filled with bread. Then you will know that I am the LORD your God.’”

That evening quail came and covered the camp, and in the morning there was a layer of dew around the camp. When the layer of dew had evaporated, there were thin flakes on the desert floor, as fine as frost on the ground. When the Israelites saw it, they asked one another, “What is it?” For they did not know what it was.

So Moses told them, “It is the bread that the LORD has given you to eat. This is what the LORD has commanded: ‘Each one is to gather as much as he needs. You may take an omer for each person in your tent.’”

So the Israelites did this. Some gathered more, and some less. When they measured it by the omer, he who gathered much had no excess, and he who gathered little had no shortfall. Each one gathered as much as he needed to eat.

Then Moses said to them, “No one may keep any of it until morning.” But they did not listen to Moses; some people left part of it until morning, and it became infested with maggots and began to smell. So Moses was angry with them.

Every morning each one gathered as much as was needed, and when the sun grew hot, it melted away.

The Sabbath Observed (Genesis 2:1–3; Hebrews 4:1–11)

On the sixth day, they gathered twice as much food—two omers per person —and all the leaders of the congregation came and reported this to Moses. He told them, “This is what the LORD has said: ‘Tomorrow is to be a day of complete rest, a holy Sabbath to the LORD. So bake what you want to bake, and boil what you want to boil. Then set aside whatever remains and keep it until morning.’”

So they set it aside until morning as Moses had commanded, and it did not smell or contain any maggots. “Eat it today,” Moses said, “because today is a Sabbath to the LORD. Today you will not find anything in the field. For six days you may gather, but on the seventh day, the Sabbath, it will not be there.”

Yet on the seventh day some of the people went out to gather, but they did not find anything. Then the LORD said to Moses, “How long will you refuse to keep My commandments and instructions? Understand that the LORD has given you the Sabbath; that is why on the sixth day He will give you bread for two days. On the seventh day, everyone must stay where he is; no one may leave his place.”

So the people rested on the seventh day.

The Jar of Manna

Now the house of Israel called the bread manna. It was white like coriander seed and tasted like wafers made with honey. Moses said, “This is what the LORD has commanded: ‘Keep an omer of manna for the generations to


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172 throwing a double ball by means of a long stick, while he kept a kicking ball before him. But the women seldom ran in foot races, though their active outdoor life, engaged in the various tasks that fell to them, kept them in fit condition. However, they had an athletic game which corresponded in a measure to the races of the men and developed skill in running. This game was played as follows:

Two of the swiftest runners among the women acted as leaders and chose alternately from the players until all were selected in two groups. Two goals were fixed about 400 yards apart, one side saying, "To the trail is where we can beat you," while the other party declared, "To that mesquite is where we can beat you." Two lines were formed about 25 yards apart, and the ball was put in play by being tossed up and started toward the opponent's goal. It was thrown with sticks until some one drove it beyond the goal and won the game. To touch the ball with the hands debarred the person from further play. This game was abandoned about 1885.

These races were frequently intertribal, and in their contests with the Papagos the Pimas nearly always won. The use of these balls in foot races is very widespread in the Southwest, and even yet we hear of races taking place that exceed 20 miles in length.

The kicking bail, when of wood, resembles a croquet ball in size, but it is usually covered with a coating of creosote gum. These balls

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'''88 come, so that they may see the bread I fed you in the wilderness when I brought you out of the land of Egypt.’”

So Moses told Aaron, “Take a jar and fill it with an omer of manna. Then place it before the LORD to be preserved for the generations to come.” And Aaron placed it in front of the Testimony, to be preserved just as the LORD had commanded Moses.

The Israelites ate manna forty years, until they came to a land where they could settle; they ate manna until they reached the border of Canaan. (Now an omer is a tenth of an ephah.) Water from the Rock (Numbers 20:1–13)

Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. So the people contended with Moses, “Give us water to drink.”

“Why do you contend with me?” Moses replied. “Why do you test the LORD?”

But the people thirsted for water there, and they grumbled against Moses: “Why have you brought us out of Egypt—to make us and our children and livestock die of thirst?”

Then Moses cried out to the LORD, “What should I do with these people? A little more and they will stone me!”

And the LORD said to Moses, “Walk on ahead of the people and take some of the elders of Israel with you. Take along in your hand the staff with which you struck the Nile, and go. Behold, I will stand there before you by the rock at Horeb. And when you strike the rock, water will come out of it for the people to drink.”

So Moses did this in the sight of the elders of Israel. He named the place Massah and Meribah because the Israelites quarreled, and because they tested the LORD, saying, “Is the LORD among us or not?”

The Defeat of the Amalekites

After this, the Amalekites came and attacked the Israelites at Rephidim. So Moses said to Joshua, “Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on the hilltop with the staff of God in my hand.”

Joshua did as Moses had instructed him and fought against the Amalekites, while Moses, Aaron, and Hur went up to the top of the hill.

As long as Moses held up his hands, Israel prevailed; but when he lowered them, Amalek prevailed. When Moses’ hands grew heavy, they took a stone and put it under him, and he sat on it. Then Aaron and Hur held his hands up, one on each side, so that his hands remained steady until the sun went down.

So Joshua overwhelmed Amalek and his army with the sword.

Then the LORD said to Moses, “Write this on a scroll as a reminder and recite it to Joshua, because I will utterly blot out the memory of Amalek from under heaven.”

And Moses built an altar and named it The LORD Is My Banner. “Indeed,” he said, “a hand was lifted up toward the throne of the LORD. The LORD will war against Amalek from generation to generation.”


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BOUT ten miles from Turin, in the north of Italy, lies the village of Castelnuovo d'Asti, and there in 1841 lived a good, hardworking couple, Charles and Bridget Savio. About that time, however, there was scarcity of labour in the neighbourhood, and they accordingly moved away in the direction of Chieri, which is about nine miles south-east of Turin; and, having settled at the little township of Riva, Charles Savio applied himself to his trade of an ironworker. On April 2nd of the next year, 1842, a child was born, who was to prove a blessing and consolation to his parents; he was given the name of Dominic at baptism, and though no particular importance was attached to the name at the time, the boy, in later years, held it in particular esteem, as there will be occasion to learn.

When the boy was scarcely two years of age, his parents decided to return to their former neighbourhood, and they settled at Murialdo,

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 which is quite close to their early home at Castelnuovo. Like devoted parents, the careful upbringing of their boy was their chief solicitude, and, considering his tender years, Dominic soon displayed an excellent disposition, and piety seemed to be part of his very nature. Morning and evening prayers at once impressed themselves on his childish mind, and at four years of age he could recite them all quite readily; he was always attentive to his mother's wishes, and only left her to say his prayers in some quiet corner, where he was undisturbed.

In the unreflecting manner, natural to them, children are generally a source of worry and disturbance to their mothers; it is the age when they must touch and examine and often taste everything they come across; but Dominic's parents testify that he never gave the least trouble in this way. He was not only obedient to the smallest point, but ready for any expression of a wish, and tried to forsee opportunities of doing them some little service. He was quite above the average in his appreciation for his parents' kindness, and he had his own method of expressing it, particularly as his father returned from his day's work. He always ran out to meet him, hoped he was not too tired, and promised to pray for him in return for all his labours. So saying, he would

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text: Sunset Gun/Verses in the Night

title: Sunset Gun/Verses in the Night


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 enter the house, place his father's chair ready, and attend to all his wants. "This childish appreciation and thoughtfulness," says his father, "were naturally very welcome to me, and as evening drew nigh I began to feel a particular longing to get home, to receive and give these marks of affection; for the boy was everything to me."

Day by day the child's piety increased, and from the time that he was four years of age, there was no need to remind him of his prayers, whether morning or evening or at meals, or at the time of the Angelus; in fact he would even remind others, should they appear to forget them. One day some distraction occurred as they were sitting down to dinner, and grace before meals was forgotten; but little Dominic was too attentive: "Father," he said, "We have not yet asked God's blessing on our food," and he straightway made the Sign of the Cross and began the usual prayer.

At another time a stranger was staying in the house, and he sat down to his meal without any act of religion. Dominic did not like to speak of it openly, yet he was too much moved to remain at the table, and went to one of his quiet corners. When he was questioned about this unusual proceeding by his parents, he replied: "I could not remain at table with one who eats as do the beasts without a thought of God."

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T is a common thing to find people who are incredulous on the subject of youthful piety, and therefore it would be well to state at the outset that, for the following account, the writer is drawing directly from the narrative of the parish priest of the district in which Murialdo lay. In his written account he states:

"Soon after I had been appointed to Murialdo, and had commenced my duties, my notice was drawn in a special manner to a little boy of about five years of age who was brought by his mother to the church. His gentle countenance, his air of composure, his whole demeanour so devout and attractive, drew my attention to him, as they had already drawn the notice of others. When he had learnt the way to church, he would sometimes arrive there before the doors were opened; however, it did not suggest itself to him to spend the interval in play, as doubtless other boys would have done, but he used to kneel down on the steps,

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 place himself in an attitude of prayer and remain thus till the church was opened. Neither rain nor snow seemed to affect him in any way when he was thus occupied. It was therefore very natural that I should be curious to make the acquaintance of this extraordinary child, and I found that he was none other than the little son of the blacksmith, Charles Savio.

If he ever saw me in the street he immediately made a respectful and joyful salutation, and always anticipated my greeting. It was about this time that he commenced to attend the parish school, and his already acquired habits of diligence and of taking pains with everything, soon showed their effect in his rapid progress. He had, of course, to mix with the young and thoughtless boys of his own age, but he always managed to avoid their little quarrels and disputes, although this at times brought upon him taunts and insults, which he bore with remarkable courage and patience. The usual boyish, but by no means praiseworthy, tricks and escapades were part of the usual programme of his companions, but Dominic generally found means for being otherwise employed when these were in progress.

The little habits of piety already described increased with the growing years of his boyhood, and developed in proportion as he had scope for

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 its practice. At five years of age he had already learnt to serve Mass and did so with great devotion. He went in good time every day to the church, and, dearly as he loved to serve, he was ready to yield the privilege to others if they wished to do so, in which case he assisted with great devotion. He often went to Confession, and as soon as he was allowed to make his First Communion he did so with fervour and delight. At the sight of so many signs of unusual piety I often used to think to myself: "Here surely is a boy of great promise; God grant that some means may be found to bring such rare gifts to maturity." … Such was the narrative of the parish priest of Murialdo, who had watched over the childhood of this gifted boy.

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T was remarked in the foregoing chapter that Dominic showed exceptional piety when he approached the Holy Table, but there were important circumstances connected with his First Communion that call for consideration. As far as dispositions are concerned, Dominic appeared to have the most excellent ones; he knew the necessary catechism thoroughly; he had a clear knowledge, considering his years, of this the greatest of the Sacraments, and moreover, his desire to receive it was eager and constant. The only obstacle, therefore, was his age, for at that time, children were usually not allowed to make their First Communion before they were eleven or twelve. Savio was only a boy of seven, and he hardly looked his few years, so that the parish priest hesitated. He consulted the neighbouring priests, and having carefully considered the boy's knowledge and dispositions, all doubt and hesitation were finally swept aside, and

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 Dominic was allowed to partake, for the first time, of the food of angels.

The boy could not repress his delight when he was told this good news, and a supernatural joy seemed to take possession of his soul. He ran to his mother to tell her; he was eager to spend more time in prayer, or in reading the instructions for Holy Communion; he spent more time than ever at church, before and after Mass; he seemed to be already communing with the angels in adoration. On the eve of the great event in his life, he said to his mother: "As I am going to make my First Communion to-morrow, forgive me the pain I have caused you in the past; from now I shall be much better; I shall be more attentive at school, and more obedient in whatever you tell me to do." His sorrow for what he imagined to be his past faults so moved him as to fill his eyes with tears; and the mother, deeply touched, as was natural, at these pious dispositions in her boy, and remembering that in the past he had been a continual source of consolation to her, comforted him by saying: "Put your fears away, my child, whatever you may have done is all forgiven; pray that God may keep you good, and pray for your father and mother."

When that memorable day dawned, he rose early, and long before the time set off for the

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 church, which he found still shut. He knelt down on the step, as was his wont, and said his prayers till the doors were opened to admit the children, who by this time had gathered together. There were still some confessions to be heard, so that, allowing for preparation and thanksgiving, and the Mass and discourse, the function of the First Communion was a matter of hours. Dominic had been the first to arrive to offer his salutation to God; he was the last to retire after his thanksgiving. The whole period had been for him one of abstraction from things of earth, and of contact with the things of heaven.

Later on, when any reference was made to his First Communion day, his face would light up with joy, as he exclaimed: "That was indeed a day of happy remembrances for me." It was a sort of re-commencement of a life which might serve as a model to all. In his little book of devotions he wrote down some resolutions, which I have been able to transcribe with all their original and direct simplicity, and their introduction in diary form:

"Resolutions made by me, Dominic Savio, in the year 1849, on the day of my First Communion, at the age of seven.

1. I will go to Confession often, and as frequently to Holy Communion as my confessor allows.

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 2. I wish to sanctify the Sundays and festivals in a special manner.

3. My friends shall be Jesus and Mary.

4. Death rather than sin.

These resolutions were not simply written out and then put carefully away; he read them very often, and they were a guide to him throughout his life.

If among the readers of this little work there should chance to be some who are yet to make their First Communion, I would strongly urge them to follow young Savio as their model. But in particular, fathers and mothers, and those who exercise any authority over the young, should attach the greatest importance to this religious act; for a First Communion that is well made constitutes a solid moral foundation for the whole future life; and it would be indeed surprising if this solemn act, when worthily performed, did not result in a virtuous life.

On the other hand, great numbers of young people are met with, who are the despair of their parents and of those who interest themselves in them; the root of this evil is generally found to lie in the fact, that their preparation for First Communion was carelessly conducted, or in great part neglected. It would be better to delay it, or even not to make it at all, than that it should be made badly.

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Rh are made of mesquite or paloverde wood (fig. 87, a, b). Stone balls about 6 cm. in diameter are also used, covered with the same black gum (fig. 88, a, b).

Each contestant kicks one of these balls before him, doing it so skillfully that his progress is scarcely delayed; indeed, the Pimas declare that they can run faster with than without the balls, which in a sense is true. Perhaps the occurrence of the stone balls in the ruins gave rise to the idea that they possessed magic power to "carry" the runner along, for all things pertaining to the Hohokam, have come to have more or less supernatural significance. Two youths will sometimes run long distances together, first one and then the other kicking the ball, so that it is almost constantly in the air. The custom of using these balls is rapidly disappearing, as, it is to be regretted, are the other athletic games of the Pimas.

At various points in Arizona the writer has found what appear to have been ancient race tracks situated near the ruins of buildings. One of these was seen on the south bank of the Babacomari, 3 miles above the site of old Fort Wallen. It is 5 m. wide and 275 m. long. It is leveled by cutting down in places and the rather numerous bowlders of the mesa are cleared away. In the Sonoita valley, 2 miles east of Patagonia, there is a small ruin with what may have been a race track. It is 6 m. wide and 180 m. long. At the northern end stands a square stone 37 cm. above the surface. These will serve as examples of the tracks used by the Sobaipuris, a tribe belonging to the Piman stock. The dimensions are about the same as those of the tracks that the writer has seen the Jicarilla Apaches using in New Mexico. The tracks prepared by the Pimas opposite Sacaton Flats and at Casa Blanca are much longer.

The relay races of the Pimas did not differ materially from those among the Pueblo tribes of the Rio Grande or the Apaches and others of the Southwest. When a village wished to race with a neighboring

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S his early studies were now completed, Dominic should have been sent away to a higher school for more advanced classes, which a small country place could not provide. He was very desirous that this should be arranged, and his parents were greatly in favour of it, but their condition did not allow of the realisation of such ambitious plans. Divine Providence, however, intended to provide the means, so that the boy might attain the end appointed for him.

Dominic had often said in his playful manner: "If I were a bird I should like to fly every morning to Castelnuovo d'Asti so as to go on with my studies."

His eager desire to continue his studies made him overcome all difficulties, and it was arranged that he should attend the Municipal schools, although they were two miles away from his home. He had to walk there and back; he was not yet

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174 one they sent a messenger to convey the information that in four or five days, according to the decision of their council, they wished to test their fortunes in a relay race, and that in the meantime they were singing the bluebird (or, as the case might be, the humming-bird) songs and dancing in preparation. Both had the same time to practise and the time was short; in this preparation the young men ran in groups of four or five. There were 40 or 50 runners in each village, and he who proved to be the swiftest was recognized as the leader who should run first in the final contest. It was not necessary that each village should enter exactly the same number of men in the race; a man might run any number of times that his endurance permitted. When the final race began each village stationed half its runners at each end of the track; then a crier called three times for the leaders, and as the last call, which was long drawn out, closed the starter shouted "Tâʼwai!" and they were off on the first relay. Markers stood at the side of the track and held willow sticks with rags attached as marks of the position of the opposing sides. Sometimes a race was ended by one party admitting that it was tired out, but it usually was decided when the winners were so far ahead that their runner met the other at the center where the markers also met.

The women encouraged their friends with shouts in concert that were emitted from the throat and ended in a trill from the tongue. At the close of the race the winning village shouted continuously for some time; after which the visitors would go home, as there was no accompanying feast.

Mention is made in the calendar records of parties of Pimas or Maricopas being engaged in swimming and diving to catch fish with their naked hands, and Mr Cook assures the writer that he has seen them do both.

The Pimas were deeply imbued with the passion for gambling, and many games were played for the gratification of that desire. The old games are now practically abandoned and those who have the means and the desire to gamble employ a deck of filthy Mexican cards. Beads, paint, blankets, and any and all personal or family property were wagered. The women were quite as fond of gaming as the men, and staked their blankets when all else was lost, making shift to get along with a smaller piece of cloth in lieu of a skirt. When everything was gone the loser might win some stipulated article from her opponent if she could beat her in afoot race. A woman might gamble away the family sleeping mat, the metate, in fact any household property, although she hesitated to wager the drinking gourd, prob-

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] on the west side of a cat's claw tree and a new stick was made of greasewood, arrow bush, or any other convenient shrub. He then bathed in the river, no matter how cold the temperature. The feast of victory which his friends were observing in the meantime at the villages lasted eight days. At the end of that time, or when his period of retirement was half completed, the warrior might go to his home to get a fetish made from the hair of the Apache whom he had killed. The hair was wrapped in eagle down and tied with a cotton string and kept in a long medicine basket. He drank no water for the first two days and fasted for the first four. After that time he was supplied with pinole by his attendant, who also instructed him as to his future conduct, telling him that he must henceforth stand back until all others were served when partaking of food and drink. If he was a married man his wife was not allowed to eat salt during his retirement, else she would suffer from the owl disease which causes stiff limbs. The explanation offered for the observance of this law of lustration is that if it is not obeyed the warrior's limbs will become stiffened or paralyzed.

Upon the return of a victorious war party the emotions of those who had remained at home in anxious waiting and those who had returned rejoicing were given vent in vigorous shouting and dancing. It is interesting to observe that the abandonment of these occasions was not wholly approved by the leaders, as is shown by the invariable formula that closed every war speech that was delivered while the party was on the campaign: "You may think this over, my relatives. The taking of life brings serious thoughts of the waste; the celebration of victory may become unpleasantly riotous." Throughout the ceremonies the women of the tribe play a prominent part, particularly in mourning for relatives if any have fallen victims to the attacks of the Apaches.

The dance was held on the low rounded hill near the Double buttes (see pl., a), or on a hill near the railway siding called Sacaton, or upon some alkali flat which the deposits of the rainy season leave as level and the sun bakes nearly as hard as a flour. Sometimes the dance was held on any open ground about the villages. Four basket drums were beaten in the center, while either four or ten singers formed a close circle around them. Within a larger circle numerous appointed dancers stamped and swayed their bodies, moving ever in a sinistral circuit. Sometimes the crowd danced within the circle of selected dancers, in which case they danced as individuals without holding hands; but usually they remained outside the circle. Outside the circle of spectators twenty men and two or more young women,

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 ten years of age, and all the variations of weather, both for summer and winter, had to be put up with; but all difficulties were to be overcome; Dominic was satisfied that he was thus performing an act of obedience to his parents which meant advancing in the science of the Saints, and this appeared to him more than enough reason for putting up with any inconvenience.

One day an elderly person saw Dominic going along the road, about two o'clock in the afternoon, under a broiling sun, and, meaning to give him a little encouragement, said to him: "Are you not afraid to go so far alone?"

"I am not alone," said Dominic, "I have my angel guardian with me, accompanying every step."

"But surely you find the journey long and tiresome in this very hot weather."

"Nothing seems tiresome or painful when you are working for a master who pays well."

"And who is your master?"

"It is God, our Creator, who rewards even a cup of cold water given for love of Him."

This little incident was related by the person who had the conversation with Dominic, and he concludes by saying: "A boy who has such thoughts in his head, when he is only ten years old, is certainly destined for some great career."

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 At school Dominic soon found how to distinguish between desirable companions and those whose influence was bad. If he noticed one who was diligent and respectful, who knew his lessons well, and always worked hard, Dominic sought his companionship; an unruly, insolent boy, or one who neglected his work, he left severely alone. He was always kindly in his manner towards them, and seized any opportunity of doing them a litle service, but he took care not to become intimate with them.

His conduct at the higher school of Castelnuovo d'Asti might serve as a model to any young student who desires to advance in knowledge and virtue. For this reason, the account given by his master is useful and noteworthy. He says:

"I very willingly send you an account of Dominic Savio, because in a very short time he gained a high place in my estimation and affection, and because I still have a vivid recollection of his excellent behaviour, his zeal in good works and his many virtues. I cannot say much about the performance of his religious duties, for he attended the parish church of his own district, which was two or three miles from the school; for that reason he did not belong to our confraternity, though he was just the sort of boy we should have been glad to admit.

He came to this school as soon as his elementary

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 Rh The people then respond in a low voice.

"God is great!"

"I extol the holiness of my Lord, the most High!"

"I extol the holiness of my Lord, the most High!”

"I extol the holiness of my Lord, the most High!"

"I extol the holiness of my Lord, the most High!"


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is divided into three classes:—Hadd, Tʾazír, and Qisás.

1. Hadd is that punishment which is said to have been ordained of God in the Qurán and the Hadís, and which must be inflicted. The following belong to this class:—Adultery, for which the adulterer is stoned. Fornication, for which one hundred stripes are inflicted. Drunkenness, for which there are eighty stripes. The slander of a married person, that is, bringing a false charge of adultery against a married person, for which the offender must receive eighty lashes. This punishment is said to have been instituted by God, when ʾA′yesha, the favourite wife of "the Prophet," was falsely charged with adultery! Apostacy, for which the Murtadd, or Apostate, is killed, unless he repent of his error within three days. When an Apostate from Islám has been killed according to the law, or has left the country,


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 142 his property goes to those of his heirs who still remain Musulmáns (vide the "Al Sirajiyah").

2. Tʾazír is that punishment which is said to have been ordained of God, but of which there are not special injunctions, the exact punishment being left to the discretion of the Qází, or Judge.

3. Qisás (lit. "retaliation") is that punishment which can be remitted by the person offended against, upon the payment of a fine or compensation. The punishment for murder is of this class. The next akin to the murdered person can either take the life of his kinsman's murderer, or accept a money compensation (Díat). There is also retaliation in case of wounds. Qisás is the lex talionis of Moses, "eve for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe" (vide Exodus xxi. 24). But in allowing a money compensation for murder, Muhammad departed from the Jewish code.


text: Notes on Muhammadanism/Chapter 25

title: Notes on Muhammadanism/Chapter 25


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animal is lawful food unless it be slaughtered according to the Muhammadan law, namely, by drawing the knife across the throat and cutting the windpipe, the carotid arteries, and the gullet, repeating at the same time the words "Bismillah Allaho Akbar," i. e. "In the name of the great God." A clean animal, so slaughtered, becomes lawful food for Muslims, whether slaughtered by Jews, Christians, or Muhammadans.

In the "Sharah Wagqaia" it is said that the following creatures are lawful (halál):—

1. Those animals that are cloven-footed and chew the cud, and are not beasts of prey.

2. Birds that do not seize their prey with their claws, or wound them with their bills, but pick up food with their bills.

3. Fish; but no other animals which move in the water.


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144 4. Locusts.

Some commentators say that the horse is lawful; but it is generally held to be "makrúh."

Fish found dead in the water is unlawful; but if it be taken out and die afterwards it is lawful.

Alligators, turtles, crabs, snakes, frogs, etc., are unlawful. Wine is expressly forbidden in the Qurán; and, in the judgment of the learned, this prohibition extends to whatever has a tendency to intoxicate, such as opium, bhang, chars, and tobacco. The Akhund of Swat has issued several "fatwáhs," prohibiting the use of tobacco; but the chilam (or pipe), having become a national institution, no notice has been taken of the inhibition. The Wahhábis do not permit its use. In Trans-Indus territory, the hukka, or chilam, is never allowed in a mosque.


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Rh From what we have written, it will be seen that a Muslim can have no religious scruples to eat with a Christian, as long as the food eaten is of a lawful kind. Sayyid Ahmad Khán Bahadur, C.S.I., has written a treatise proving that Muhammadans can eat with the Ahl-i-Kitáb, namely, Jews or Christians. The Muhammadans of India, whilst they will eat food cooked by idolatrous Hindus, refuse to touch that cooked either by Native or European Christians; and they often refuse to allow Christians to draw water from the public wells, although Hindus are permitted to do so. Such objections arise solely from jealousy of race, and an unfriendly feeling towards the ruling power. In Afghanistan and Persia, no such objections exist; and no doubt much evil has been caused by Government allowing Hindustani Musulmans to create a religious custom which has no foundation whatever, except that of national hatred to their English conquerors.


text: Notes on Muhammadanism/Chapter 26

title: Notes on Muhammadanism/Chapter 26


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fact was, his lordship the Earl of Dorincourt thought in those days, of many things of which he had never thought before, and all his thoughts were in one way or another connected with his grandson. His pride was the strongest part of his nature, and the boy gratified it at every point. Through this pride he began to find a new interest in life. He began to take pleasure in showing his heir to the world. The world had known of his disappointment in his sons; so there was an agreeable touch of triumph in exhibiting this new Lord Fauntleroy, who could disappoint no one. He wished the child to appreciate his own power and to understand the splendor of his position; he wished that others should realize it too. He made plans for his future. Sometimes in secret he actually found himself wishing that his own past life had been a better one, and that there had been less in it that this pure, childish heart would shrink from if it knew the truth. It was not agreeable to think how the beautiful, innocent face would look if its owner should be made by any chance to understand that his grandfather had been called for many a year "the wicked Earl of Dorincourt." The thought even made him feel a trifle nervous. He did not wish the boy to find it out. Sometimes in this new interest he forgot his gout, and after a while his doctor was surprised to find his noble patient's health growing better than he had expected it ever would be again. Perhaps the Earl grew better because the time did not pass so slowly for him, and he had something to think of beside his pains and infirmities.

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 One fine morning, people were amazed to see little Lord Fauntleroy riding his pony with another companion than Wilkins. This new companion rode a tall, powerful gray horse, and was no other than the Earl himself. It was, in fact, Fauntleroy who had suggested this plan. As he had been on the point of mounting his pony, he had said rather wistfully to his grandfather:

"I wish you were going with me. When I go away I feel lonely because you are left all by yourself in such a big castle. I wish you could ride too."

And the greatest excitement had been aroused in the stables a few minutes later by the arrival of an order that Selim was to be saddled for the Earl. After that, Selim was saddled almost every day; and the people became accustomed to the sight of the tall gray horse carrying the tall gray old man, with his handsome, fierce, eagle face, by the side of the brown pony which bore little Lord Fauntleroy. And in their rides together through the green lanes and pretty country roads, the two riders became more intimate than ever. And gradually the old man heard a great deal about "Dearest" and her life. As Fauntleroy trotted by the big horse he chatted gayly. There could not well have been a brighter little comrade, his nature was so happy. It was he who talked the most. The Earl often was silent, listening and watching the joyous, glowing face. Sometimes he would tell his young companion to set the pony off at a gallop, and when the little fellow dashed off, sitting so straight and fearless, he would watch him with a gleam of pride and pleasure in his eyes; and when, after such a dash, Fauntleroy came back waving his cap with a laughing shout, he always felt that he and his grandfather were very good friends indeed.

One thing that the Earl discovered was that his son's wife did not lead an idle life. It was not long before he learned that the poor people knew her very well indeed. When there was sickness

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 or sorrow or poverty in any house, the little brougham often stood before the door.

"Do you know," said Fauntleroy once, "they all say, 'God bless you!' when they see her, and the children are glad. There are some who go to her house to be taught to sew. She says she feels so rich now that she wants to help the poor ones."

It had not displeased the Earl to find that the mother of his heir had a beautiful young face and looked as much like a lady as if she had been a duchess; and in one way it did not displease him to know that she was popular and beloved by the poor. And yet he was often conscious of a hard, jealous pang when he saw how she filled her child's heart and how the boy clung to her as his best beloved. The old man would have desired to stand first himself and have no rival.

That same morning he drew up his horse on an elevated point of the moor over which they rode, and made a gesture with his whip, over the broad, beautiful landscape spread before them.

"Do you know that all that land belongs to me?" he said to Fauntleroy.

"Does it?" answered Fauntleroy. "How much it is to belong to one person, and how beautiful!"

"Do you know that some day it will all belong to you that and a great deal more?"

"To me!" exclaimed Fauntleroy in rather an awe-stricken voice. "When?"

"When I am dead," his grandfather answered.

"Then I don't want it," said Fauntleroy; "I want you to live always."

"That's kind," answered the Earl in his dry way; "nevertheless, some day it will all be yours—some day you will be the Earl of Dorincourt."

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 Little Lord Fauntleroy sat very still in his saddle for a few moments. He looked over the broad moors, the green farms, the beautiful copses, the cottages in the lanes, the pretty village, and over the trees to where the turrets of the great castle rose, gray and stately. Then he gave a queer little sigh.

"What are you thinking of?" asked the Earl.

"I am thinking," replied Fauntleroy, "what a little boy I am! and of what Dearest said to me."

"What was it?" inquired the Earl.

"She said that perhaps it was not so easy to be very rich; that if any one had so many things always, one might sometimes forget that every one else was not so fortunate, and that one who is rich should always be careful and try to remember. I was talking to her about how good you were, and she said that was such a good thing, because an earl had so much power, and if he cared only about his own pleasure and never thought about the people who lived on his lands, they might have trouble that he could help—and there were so many people, and it would be such a hard thing. And I was just looking at all those houses, and thinking how I should have to find out about the people, when I was an earl. How did you find out about them?"

As his lordship's knowledge of his tenantry consisted in finding out which of them paid their rent promptly, and in turning out those who did not, this was rather a hard question. "Newick finds out for me," he said, and he pulled his great gray mustache, and looked at his small questioner rather uneasily. "We will go home now," he added; " nd when you are an earl, see to it that you are a better earl than I have been!"

He was very silent as they rode home. He felt it to be almost incredible that he, who had never really loved any one in his life, should find himself growing so fond of this little fellow,—as without

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 doubt he was. At first he had only been pleased and proud of Cedric's beauty and bravery, but there was something more than pride in his feeling now. He laughed a grim, dry laugh all to himself sometimes, when he thought how he liked to have the boy near him, how he liked to hear his voice, and how in secret he really wished to be liked and thought well of by his small grandson.

"I'm an old fellow in my dotage, and I have nothing else to think of," he would say to himself; and yet he knew it was not that altogether. And if he had allowed himself to admit the truth, he would perhaps have found himself obliged to own that the very things which attracted him, in spite of himself, were the qualities he had never possessed—the frank, true, kindly nature, the affectionate trustfulness which could never think evil.

It was only about a week after that ride when, after a visit to his mother, Fauntleroy came into the library with a troubled, thoughtful face. He sat down in that high-backed chair in which he had sat on the evening of his arrival, and for a while he looked at the embers on the hearth. The Earl watched him in silence, wondering what was coming. It was evident that Cedric had something on his mind. At last he looked up. "Does Newick know all about the people?" he asked.

"It is his business to know about them," said his lordship. "Been neglecting it—has he?"

Contradictory as it may seem, there was nothing which entertained and edified him more than the little fellow's interest in his tenantry. He had never taken any interest in them himself, but it pleased him well enough that, with all his childish habits of thought and in the midst of all his childish amusements and high spirits, there should be such a quaint seriousness working in the curly head.

"There is a place," said Fauntleroy, looking up at him with wide-open, horror-stricken eye—"Dearest has seen it; it is at the other

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 end of the village. The houses are close together, and almost falling down; you can scarcely breathe; and the people are so poor, and everything is dreadful! Often they have fever, and the children die; and it makes them wicked to live like that, and be so poor and miserable! It is worse than Michael and Bridget! The rain comes in at the roof! Dearest went to see a poor woman who lived there. She would not let me come near her until she had changed all her things. The tears ran down her cheeks when she told me about it!"

The tears had come into his own eyes, but he smiled through them.

"I told her you did n't know, and I would tell you," he said. He jumped down and came and leaned against the Earl's chair. "You can make it all right," he said, "just as you made it all right for Higgins. You always make it all right for everybody. I told her you would, and that Newick must have forgotten to tell you."

The Earl looked down at the hand on his knee. Newick had not forgotten to tell him; in fact, Newick had spoken to him more than once of the desperate condition of the end of the village known as Earl's Court. He knew all about the tumble-down, miserable cottages, and the bad drainage, and the damp walls and broken windows and leaking roofs, and all about the poverty, the fever, and the misery. Mr. Mordaunt had painted it all to him in the strongest words he could use, and his lordship had used violent language in response; and, when his gout had been at the worst, he said that the sooner the people of Earl's Court died and were buried by the parish the better it would be,—and there was an end of the matter. And yet, as he looked at the small hand on his knee, and from the small hand to the honest, earnest, frank-eyed face, he was actually a little ashamed both of Earl's Court and himself.

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 "What!" he said; "you want to make a builder of model cottages of me, do you?" And he positively put his own hand upon the childish one and stroked it.

"Those must be pulled down," said Fauntleroy, with great eagerness. "Dearest says so. Let us—let us go and have them pulled down to-morrow. The people will be so glad when they see you! They 'll know you have come to help them!" And his eyes shone like stars in his glowing face.

The Earl rose from his chair and put his hand on the child's shoulder. "Let us go out and take our walk on the terrace," he said, with a short laugh; "and we can talk it over."

And though he laughed two or three times again, as they walked to and fro on the broad stone terrace, where they walked together almost every fine evening, he seemed to be thinking of something which did not displease him, and still he kept his hand on his small companion's shoulder.

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clause (2) of Article 54 of the Constitution as a permanent resident in the Federation.

 * (2) A certificate of the Government of the Federation that a person is or was excluded from the application of paragraph (c) of clause (2) of Article 54 of the Constitution by the proviso to that clause shall be conclusive evidence of the matter certified.

17. In calculating for the purposes of Part III of the Constitution a period of residence in the State—

 * (a) a period of absence from the State of less than six months in the aggregate; and

 * (b) a period of absence from the State exceeding six months in the aggregate for any cause generally or specially approved by the Government; and

 * (c) a period of absence from the State while the person is in any part of the Federation,

may be treated as residence in the State and a person shall be deemed to be resident in the State on a particular day if he had been resident in the State before that day and that day is included in any such period of absence as aforesaid.

18. In calculating for the purposes of Part III of the Constitution any period of residence in the State no account shall be taken—

 * (a) of any period of residence in the State whilst a person was or was the member of the family of—

 * (i) a person recruited outside the Federation serving on full pay in any naval, military or air force other than the naval, military or air force of the Federation;

 * (ii) a person recruited outside the Federation serving in a civil capacity in any department of any Government operating in the State other than a department of the Government or of the Government of the Federation; or

 * (b) of any period during which a person was not lawfully resident in the State;

 * (c) of any period spent as an inmate of any prison or as a person detained in lawful custody in any other place other than a mental hospital or opium treatment centre under the provisions of any written law of the State;

 * (d) save with the consent of the Minister, of any period during which a person is allowed to remain temporarily in the State under the authority of any Pass issued under the provisions of any written law of the State or of any other part of the

Federation relating to immigration.

19.—(1) The Minister shall not be required to assign any reason for the grant or refusal of any application under Part III of the Constitution the decision on which is at his discretion and the decision of the Minister on any such application shall be final.

 * (2) Before refusing such an application the Minister shall refer the case to an advisory committee consisting of three persons appointed for the purpose, either generally or specially, by the Yang di-Pertuan Negara and in making his decision shall have regard to any report made to him by the advisory committee.


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 The Lord proceeded to say, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand): then let them which be in Judæa flee into the mountains: let him which is on the housetop not come down to take anything out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath-day: for then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." It is interesting to observe that this portion of the Divine narrative, like the former, begins with a statement which can only apply to certain conditions of the Church; and that they are both terminated with predictions by the realization of which the Church is to be affected. Therefore, the intermediate portions of the prediction, however much they may appear to treat of other things, properly refer to events which the Church is to experience.


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File:The House at Pooh Corner (1961) (page 93 crop).jpg

Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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File:The House at Pooh Corner (1961) (page 95 crop).jpg

Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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 It is plain that the "abomination of desolation standing in the holy place," denotes the presence of some corrupting principle in the Church. The Church is, undoubtedly, the "holy place," and the introduction into it of false doctrines concerning the Lord, and what should be the life and faith of its members is plainly an abomination, which is sure to bring desolation upon the truth it was designed to teach. Well, therefore, might it be said, "Whoso readeth, let him understand;" that is, they who study the Word ought to perceive these truths. But, amidst all such darkness, some light will be preserved. Hence, those who are in Judæa are taught to flee into the mountains. This means that those who are of the Church must take refuge from such calamities by resorting to the love of God and of their neighbour. To be in Judæa, is to be in an affection for the good things of the Church; and the mountains in which safety is to be found, are those two eminent loves, on which, indeed, hang all the law and the prophets. To be on the house top, is to be in charity, for this is the summit of our spiritual house; and not to come down to take anything out of it, denotes that no inferior condition should ever be preferred. To be in the field, is to be in good, of any degree; and that none should go back to the mere knowledge of truth, is taught by the declaration that such are not to return to take their clothes. Truth is the garment which goodness leaves behind during the process of its advancement, and to return to it would be to relapse and fall away from the progress made and the advantages obtained. They who are with child, and they who give suck in those days, denote those in whom the love of goodness has been quickened, and those who are capable of communicating truth. These are to experience woe in the disastrous times of the Church which are treated of, because of the dangerous influence by which


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Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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File:The House at Pooh Corner (1961) (page 99 crop).jpg

Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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 I fancy that, about this time, Mr. Brontë found it necessary, either from failing health or the increased populousness of the parish, to engage the assistance of a curate. At least, it is in a letter written this summer that I find mention of the first of a succession of curates, who henceforward revolved round Haworth Parsonage, and made an impression on the mind of one of its inmates which she has conveyed pretty distinctly to the world. The Haworth curate brought his clerical friends and neighbours about the place, and for a time the incursions of these, near the parsonage tea-time, formed occurrences by which the quietness of the life there was varied, sometimes pleasantly, sometimes disagreeably. The little adventure recorded at the end of the following letter is unusual in the lot of most women, and is a testimony in this case to the unusual power of attraction—though so plain in feature—which Charlotte possessed, when she let herself go in the happiness and freedom of home.

"August 4th, 1839. "The Liverpool journey is yet a matter of talk, a sort of castle in the air; but, between you and me, I fancy it is very doubtful whether it will ever assume a more solid shape. Aunt—like many other elderly people—likes to talk of such things; but when it comes to putting them into actual execution, she rather falls off. Such being the case, I think you and I had better adhere to our first plan of going somewhere together, independently of other people. I have got


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 leave to accompany you for a week—at the utmost a fortnight—but no more. Where do you wish to go? Burlington, I should think, from what M. says, would be as eligible a place as any. When do you set off? Arrange all these things according to your convenience; I shall start no objections. The idea of seeing the sea—of being near it—watching its changes by sunrise, sunset, moonlight, and noon-day—in calm, perhaps in storm—fills and satisfies my mind. I shall be discontented at nothing. And then I am not to be with a set of people with whom I have nothing in common—who would be nuisances and bores; but with you, whom I like and know, and who know me. I have an odd circumstance to relate to you: prepare for a hearty laugh! The other day, Mr., a vicar, came to spend the day with us, bringing with him his own curate. The latter gentleman, by name Mr. B., is a young Irish clergyman, fresh from Dublin University. It was the first time we had any of us seen him, but, however, after the manner of his countrymen, he soon made himself at home. His character quickly appeared in his conversation; witty, lively, ardent, clever too; but deficient in the dignity and discretion of an Englishman. At home, you know, I talk with ease, and am never shy—never weighed down and oppressed by that miserable mauvaise honte which torments and constrains me elsewhere. So I conversed with this Irishman, and laughed at his jests; and, though I saw faults in his character, excused them because of the amusement his originality afforded. I cooled a little, indeed, and drew


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 in towards the latter part of the evening, because he began to season his conversation with something of Hibernian flattery, which I did not quite relish. However, they went away, and no more was thought about them. A few days after I got a letter, the direction of which puzzled me, it being in a hand I was not accustomed to see. Evidently, it was neither from you nor Mary, my only correspondents. Having opened and read it, it proved to be a declaration of attachment and proposal of matrimony, expressed in the ardent language of the sapient young Irishman! I hope you are laughing heartily. This is not like one of my adventures, is it? It more nearly resembles Martha's. I am certainly doomed to be an old maid. Never mind. I made up my mind to that fate ever since I was twelve years old.

"Well! thought I, I have heard of love at first sight, but this beats all! I leave you to guess what my answer would be, convinced that you will not do me the injustice of guessing wrong."

On the 14th of August, she still writes from Haworth:—

"I have in vain packed my box, and prepared everything for our anticipated journey. It so happens that I can get no conveyance this week or the next. The only gig let out to hire in Haworth, is at Harrogate, and likely to remain there, for aught I can hear. Papa decidedly objects to my going by the coach, and walking


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 to B., though I am sure I could manage it. Aunt exclaims against the weather, and the roads, and the four winds of heaven, so I am in a fix, and, what is worse, so are you. On reading over, for the second or third time, your last letter (which, by the by, was written in such hieroglyphics that, at the first hasty perusal, I could hardly make out two consecutive words), I find you intimate that if I leave this journey till Thursday I shall be too late. I grieve that I should have so inconvenienced you; but I need not talk of either Friday or Saturday now, for I rather imagine there is small chance of my ever going at all. The elders of the house have never cordially acquiesced in the measure; and now that impediments seem to start up at every step, opposition grows more open. Papa, indeed, would willingly indulge me, but this very kindness of his makes me doubt whether I ought to draw upon it; so, though I could battle out aunt's discontent, I yield to papa's indulgence. He does not say so, but I know he would rather I stayed at home; and aunt meant well too, I dare say, but I am provoked that she reserved the expression of her decided disapproval till all was settled between you and myself. Reckon on me no more; leave me out in your calculations; perhaps I ought, in the beginning, to have had prudence sufficient to shut my eyes against such a prospect of pleasure, so as to deny myself the hope of it. Be as angry as you please with me for disappointing you. I did not intend it, and have only one thing more to say—if you do not go immediately to the sea, will you come to see us at


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 Haworth? This invitation is not mine only, but papa's and aunt's."

However, a little more patience, a little more delay, and she enjoyed the pleasure she had wished for so much. She and her friend went to Easton for a fortnight in the latter part of September. It was here she received her first impressions of the sea.

"Oct. 24th. "Have you forgotten the sea by this time, E.? Is it grown dim in your mind? Or you can still see it, dark, blue, and green, and foam-white, and hear it roaring roughly when the wind is high, or rushing softly when it is calm I am as well as need be, and very fat. I think of Easton very often, and of worthy Mr. H., and his kind-hearted help-mate, and of our pleasant walks to H Wood, and to Boynton, our merry evenings, our romps with little Hancheon, &c., &c. If we both live, this period of our lives will long be a theme for pleasant recollection. Did you chance, in your letter to Mr. H., to mention my spectacles? I am sadly inconvenienced by the want of them. I can neither read, write, nor draw with comfort in their absence. I hope Madame won't refuse to give them up Excuse the brevity of this letter, for I have been drawing all day, and my eyes are so tired it is quite a labour to write."

But, as the vivid remembrance of this pleasure died


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 away, an accident occurred to make the actual duties of life press somewhat heavily for a time.

"December 21st, 1839. "We are at present, and have been during the last month, rather busy, as, for that space of time, we have been without a servant, except a little girl to run errands. Poor Tabby became so lame that she was at length obliged to leave us. She is residing with her sister, in a little house of her own, which she bought with her savings a year or two since. She is very comfortable, and wants nothing; as she is near we see her very often. In the mean time, Emily and I are sufficiently busy, as you may suppose: I manage the ironing, and keep the rooms clean; Emily does the baking, and attends to the kitchen. We are such odd animals, that we prefer this mode of contrivance to having a new face amongst us. Besides, we do not despair of Tabby's return, and she shall not be supplanted by a stranger in her absence. I excited aunt's wrath very much by burning the clothes, the first time I attempted to iron; but I do better now. Human feelings are queer things; I am much happier black-leading the stoves, making the beds, and sweeping the floors at home, than I should be living like a fine lady anywhere else. I must indeed drop my subscription to the Jews, because I have no money to keep it up. I ought to have announced this intention to you before, but I quite forgot I was a subscriber. I intend to force myself to take


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 another situation when I can get one, though I hate and abhor the very thoughts of governess-ship. But I must do it; and, therefore, I heartily wish I could hear of a family where they need such a commodity as a governess."


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 A COLLECTION

CALCUTTA


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Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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 old belief was that, unless a maiden was kissed under the mistletoe at Christmas, she would not be married during the ensuing year. Since married ladies may be kissed as well, it is not quite clear what will happen to them if they are kissed. The old Scandinavian tradition concerning the mistletoe dealt with the death of Balder, fairest of the gods. To assure his life, every tree had given its word that it would not kill him. Then Loki, the mischief-maker of the gods, made an arrow of mistletoe, which had given no oath, and gave it to blind Hoder to shoot, the fatal shot slaying the god. Balder was restored to life, and the mistletoe was given into the care of the goddess Friga, and was never to be an instrument of evil until it again touched the earth. Hence it is always suspended in air, growing as a parasite high in oak and other trees. Its use as a license to kiss dates to the Druids: a branch of the plant is suspended from the ceiling, and any one of fair sex who, by accident or intention, passes beneath the plant, incurs the penalty of a hearty kiss from any man quick enough or audacious enough to take advantage of the opportunity. When natural mistletoe disappears—it is growing rarer now—you can rest assured that inventive man will popularize an artificial mistletoe, so that the lips of all maidens may be warmed by the kiss of Yuletide cheer.

Kissing Games and Sports.—If we had headed this section "kissing sports," it might have been misunderstood, somewhat like the alibi of the awkward dancer, to his fair partner


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File:The House at Pooh Corner (1961) (page 100-2 crop).jpg

Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


text:
File:The House at Pooh Corner (1961) (page 100-3 crop).jpg

Summary
A 1961 printing of the 1928 books. Re-upload with proper capitalization in title.


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PASSED BY

1. An Act to further amend the Inland Steam-vessels Act, 1884, and the Indian Steam-ships Act, 1884.

2. "   to amend the Indian Paper Currency Act, 1905.

3. "   to amend the Law of Insolvency in the Presidency-towns and the Town of Rangoon.

4. "   to consolidate and amend the Law relating to the punishment of whipping.

5. "   to amend certain enactments relating to the Army.

6. "   further to amend the Indian Volunteers Act, 1869.

7. "   to remove doubts as to the validity of the marriage ceremony common among the Sikhs called Anand.


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Rh was planted out on what is now called Lawn L, and was at first protected during winter by a frame covered with mats. Here it grew for many years and attained the height of 12 feet in 1836 (fide Loudon), but eventually died in the autumn of 1892 at the age of nearly 100 years. This is probably the tree figured by Lambert.

The first person who gives any account of the tree in its native forests, so far as I know, is Dr. Poeppig, whose account of the tree is printed in ''Companion to Bot. Mag.'' i. 351-355. It did not, however, become common in cultivation till the celebrated botanical traveller William Lobb, who was sent to South America by the firm of Veitch, sent home in 1844 a good supply of seeds which produced most of the finest trees now in England.

No account of his travels were, however, published, and on applying to Messrs Veitch before I went to Chile in 1901 I was informed that his journals, which I wished to consult, could not be found. The late Miss Marianne North was the first English traveller who published any account of the tree in its native forests, which she visited on her last journey in November 1884, mainly, as she says, for the purpose of painting this tree. But, owing to the difficulty and danger at that time of reaching the Andes, she went to the coast range of Araucania, called Nahuelbuta, which lies between the sea and the town of Angol, in the same district where the tree was probably first discovered. After describing her ride up from Angol to the mountains, which are here covered with a beautiful vegetation, among which Gunnera, Lapageria, Embothrium, Fuchsia, Buddleia, Alstroemeria, and many other favourite plants in English gardens are conspicuous, she says: —

"The first Araucarias we reached were in a boggy valley, but they also grew to the very tops of the rocky hills, and seemed to drive all other trees away, covering many miles of hill and valley; but few specimens were to be found outside that forest. The ground underneath was gay with purple and pink everlasting peas, and some blue and white ones I had never seen in gardens, gorgeous orange orchids, and many tiny flowers whose names I did not know, which died as soon as they were picked, and could not be kept to paint. I saw none of the trees over 100 feet in height or 20 in circumference, and, strange to say, they seemed all to be very old or very young. I saw none of the noble specimens of middle age we have in English parks, with their lower branches resting on the ground. They did not become quite flat at the top, like those of Brazil, but were slightly domed like those in Queensland, and their shiny leaves glittered in the sunshine, while their trunks and branches were hung with white lichen, and the latter weighed down with cones as big as one's head. The smaller cones of the male trees were shaking off clouds of golden pollen, and were full of small grubs; these attracted flights of bronzy green parrakeets, which were busy over them. Those birds are said to be so clever that they can find a soft place in the great shell of the cone when ripe, into which they get the point of their sharp beak, and fidget with it until the whole cone cracks and the nuts fall to the ground. Men eat the nuts too, when properly cooked, like chestnuts. The most remarkable thing about the tree is its bark,


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Rh Their average height was 80–90 feet, and the diameter 2–3 feet, and the branches were mostly confined to the top of the tree, where they form a dense, flat-topped crown. On 27th January I saw much finer specimens in the valley above Lolco, on the road to Longuimay, and my companion, Mr. Bartlett Calvert, was successful in getting some excellent photographs which are here reproduced. Plate 17 shows the appearance of mature and young trees growing in an open grassy valley at about 4500 feet, with the high volcanoes of Longuimay and Tolhuaca in the background. The old tree on the right of the picture is about 90 feet, and the young one about 20 feet high, showing sixteen years of growth from a point 2–3 feet from the ground where the annual growths could no longer be distinguished. I therefore suppose this young tree to be twenty to twenty-five years old from seed.

Farther on in the same valley we came to much larger trees, which showed the curiously irregular slabs of bark of which Miss North speaks. The largest trees I saw had a girth of 24 feet at breast height, and were 90–100 feet high. The longest fallen stems I measured were little over 100 feet, and I should say 80–90 was the average height of full-grown ones. Plate 18 shows the habit which the trees assume when grown thickly at about 3500 feet elevation in the upper Villacura valley.

On the wind-swept ridges which we crossed higher up the pass, at an approximate elevation of 6500 feet, the Araucarias were much more stunted and had a very different habit of growth, but the high wind which prevailed, as it usually does at this season, made it impossible to photograph them. Two days later at Los Arcos, the frontier post of Argentina, I found scattered groves of Araucaria for about fifty miles south, as far as the valley of Quillen, but when we reached the country about the head- waters of the Pichelifeu river, about lat. 39° 30' S., I saw no more except a few isolated trees which appeared to have sprung up from seeds dropped by the Indians on their old camping grounds.

I had previously been told by Mr. Barton of Buenos Ayres, who is engaged in cutting timber on the north shore of the great lake Nahuelhuapi, about 100 miles to the south, that the Araucaria was found near this lake, and I had great hopes of discovering and introducing a new southern variety or species, which might prove hardier than A. imbricata.

But notwithstanding what Poeppig says as to the probability of its extension as far south as lat. 46°, I saw not a single tree on my journey from San Martin via Nahuelhuapi to Puerto Montt in lat. 41° 50', and none of the explorers who have been recently employed in surveying the frontier have, so far as I know, found it south of about lat. 41°. Sir T. Holdich is my authority for this statement.

Some of the trees here had much smoother bark covered with long tufts of grey lichen, and in this part of the forest there were plenty of young seedlings coming up, some of which I took up and unsuccessfully attempted to transplant to my friend's garden at San Ignacio.

The geographical range of the tree is therefore a very limited one, extending only from Antuco in about lat. 38° 40' to lat. 40° in the Cordillera, and on the coast range from about lat. 38° 30' to an unknown point probably not south of about lat. 41°. For, though Poeppig says it occurs on the Corcovado, he was speaking only from Rh