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 For his cosmogony he rests on the authority of Genesis. The world is created out of the three principles of Matter, Spirit, and Light. The qualities of things are Consistency (salt), Oleosity (sulphur), and Aquosity (mercury). Plants are endowed with “vital spirit,” while animals are distinguished from them by the power of originating movement and by the possession of “animal spirit.” Man consists of Body, Spirit, and Soul.

Comenius wrote his Physics under the inspiration of Campanella; but he differs from his master on certain points. As substratum for his philosophy Campanella had taken the existence of two principles, cold and heat. Alsted also had imagined two principles, heaven and earth, the first active and the second passive. According to Comenius this duality is inconsistent with the harmony that exists in nature. Whenever two opposing principles meet we find nothing but strife, and a Trinity of cosmic principles is therefore necessary to account for the peaceful working of the universe. In introducing this Trinity he was doubtless influenced by a desire to make the Christian Trinity harmonise with the basis of natural phenomena, but in reality he is only returning to the fancies of Paracelsus, who had already originated the conception of salt, sulphur, and mercury as a Cosmic Triad. What part Comenius made these principles play in the Astronomy that he published at the same time as the Physics, it is impossible to say, as the book has unfortunately been lost.

The writing of school-books was now once more to occupy his attention. The Janua had proved too difficult for the boys who entered the Latin School, and to meet their wants the Vestibulum or Entrance Hall to the Janua was composed. His first intention was to write some dialogues for boys to make them familiar with the Latin language, but he decided to preserve the form of the


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RV 95 (SESSIONAL PAPER No. 41)

Germany undertakes to deliver to France seven million tons of coal per year for ten years. In addition, Germany undertakes to deliver to France annually for a period not exceeding ten years an amount of coal equal to the difference between the annual production before the war of the coal mines of the Nord and Pas de Calais, destroyed as a result of the war, and the production of the mines of the same area during the years in question; such delivery not to exceed twenty million tons in any one year of the first five years, and eight million tons in any one year of the succeeding five years.

It is understood that due diligence will be exercised in the restoration of the destroyed mines in the Nord and the Pas de Calais.

Germany undertakes to deliver to Belgium eight million tons of coal annually for ten years.

Germany undertakes to deliver to Italy up to the following quantities of coal.

At least two-thirds of the actual deliveries to be land-borne.

Germany further undertakes to deliver annually to Luxemburg, if directed by the Reparation Commission, a quantity of coal equal to the pre-war annual consumption of German coal in Luxemburg.

The prices to be paid for coal delivered under these options shall be as follows:

(a) For overland delivery, including delivery by barge, the German pithead price to German nationals, plus the freight to French, Belgian, Italian or Luxemburg frontiers, provided that the pithead price does not exceed the pithead price of British coal for export. In the case of Belgian bunker coal, the price shall not exceed the Dutch bunker price.

Railroad and barge tariffs shall not be higher than the lowest similar rates paid in Germany.

(b) For sea delivery, the German export price f.o.b. German ports, or the British export price f.o.b. British ports, whichever may be lower.

The Allied and Associated Governments interested may demand the delivery, in place of coal, of metallurgical coke in the proportion of 3 tons of coke to 4 tons of coal.

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


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RV 96 (SESSIONAL PAPER No. 41)

Germany undertakes to deliver to France, and to transport to the French frontier by rail or by water, the following products, during each of the three years following the coming into force of this Treaty:

All or part of the coal tar may, at the option of the French Government, be replaced by corresponding quantities of products of distillation, such as light oils, heavy oils, anthracene, naphthalene or pitch.

The price paid for coke and for the articles referred to in the preceding paragraph shall be the same as the price paid by German nationals under the same conditions of shipment to the French frontier or to the German ports, and shall be subject to any advantages which may be accorded similar products furnished to German nationals.

The foregoing options shall be exercised through the intervention of the Reparation Commission, which, subject to the specific provisions hereof, shall have power to determine all questions relative to procedure and the qualities and quantities of products, the quantity of coke which may be substituted for coal, and the times and modes of delivery and payment. In giving notice to the German Government of the foregoing options the Commission shall give at least 120 days' notice of deliveries to be made after January 1, 1920, and at least 30 days' notice of deliveries to be made between the coming into force of this Treaty and January 1, 1920. Until Germany has received the demands referred to in this paragraph, the provisions of the Protocol of December 25, 1918 (Execution of Article VI of the Armistice of November 11, 1918), remain in force. The notice to be given to the German Government of the exercise of the right of substitution accorded by paragraphs 7 and 8 shall be such as the Reparation Commission may consider sufficient. If the Commission shall determine that the full exercise of the foregoing options would interfere unduly with the industrial requirements of Germany, the Commission is authorized to postpone or to cancel deliveries, and in so doing to settle all questions of priority; but the coal to replace coal from destroyed mines shall receive priority over other deliveries.

Germany accords to the Reparation Commission an option to require as Part of reparation the delivery by Germany of such quantities and kinds of dyestuffs and chemical drugs as the Commission may designate, not exceeding 50 per cent of the total stock of each and every kind of dyestuff and chemical drug in Germany or under German control at the date of the coming into force of the present Treaty.

This option shall be exercised within sixty days of the receipt by the Commission of such particulars as to stocks as may be considered necessary by the Commission.

Germany further accords to the Reparation Commission an option to require delivery during the period from the date of the coming into force of the present


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 Janua that the book might serve the better as an introduction to it. He selected about 1000 of the most common Latin words, and out of them constructed 427 sentences. These are very simple throughout, as the following examples will show:—

6. Deus est æternus, mundus temporarius.

7. Angelus immortalis, homo mortalis.

8. Corpus visibile, spiritus invisibilis, anima itidem.

9. Cœlum est supremum, Aer medius, Terra infima.

246. Scholasticus sponte frequentat scholam, quo in artibus erudiatur.

247. Initium est a literis.

248. Ex syllabis voces componuntur, e dictionibus sermo.

249. Ex libro legimus tacite, aut recitamus clare.

250. Involvimus eum membranæ et ponimus in pulpito.

251. Atramentum est in atramentario.

The preface contains instructions for the book’s use. It is first to be read through twice, and then the boy is to commit the sentences to memory, learning two or three in an hour and repeating them to the master. Each sentence is to be translated to the pupil before he reads it, that he may have no difficulty in making it out. The declension of nouns is to be taught as the boy makes his way through the book; nouns and adjectives should be declined together as Deus æternus; Mundus temporarius. As a help to recollecting the case-meanings the following table is given:—


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Die Nachtwandlerin

 * "The Somnambulist" translated by Thomas De Quincey (1824)

title: Die Nachtwandlerin


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Die Glückswürfel

 * "The Dice" translated by Thomas De Quincey (1823)
 * "The Magic Dice, an Awful Narrative" (variant of the De Quincey translation, 1833)

title: Die Glückswürfel


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 16 at every page that the people of the book are men of straw, that no such beings ever lived upon the earth. We would take no interest in men and women that are myths conjured up to play their parts, and remind us in every word they speak that, regardless of the happiness or anguish the author makes them feel, they are but myths and can know neither joy nor pain.

It may be that the realistic tale is commonplace, but so is life, and the realistic tale is true. Among the countless millions of the earth it is only here and there, and now and then, that some soul is born from out the mighty depths that does not soon return to the great sea and leave no ripple on the waves.

In the play of life each actor seems important to himself; the world he knows revolves around him as the central figure of the scene; his friends rejoice in all the fortune he attains and weep with him in all his grief. To him, the world is bounded by the faces that he knows and the scenes in which he lives. He forgets the great surging world, outside, and cannot think how small a space he fills in that infinity which bounds his life. He dies, and a few sorrowing friends mourn him for a day, and the world does not know he ever lived or ever died. In the ordinary life nearly all the events are commonplace; but a few important days are thinly


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Die Todesfälle

 * "The Deaths" translated by Heinrich Apel (1862)

title: Die Todesfälle


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 1. Ecce Tabula nigra.

2. Pars Tabulæ nigræ.

3. Addo Partem Tabulæ nigræ.

4. Video Tabulam nigram.

5. O tu Tabula nigra.

6. Video aliquid in Tabula nigra.

The Vestibulum met with considerable success, and, though never as popular as the Janua, was published in English, German, Hungarian, and Swedish.

Having once started theorising about the physical constitution of the universe, Comenius carried his train of thought still farther than in the Physics. He had already enabled the “studious youth” to take an external survey of natural objects by means of the Janua Linguarum, he would now introduce him to their essential nature, and with this end in view began to compose a Gate of phenomena or doorway to wisdom; the work to be a kind of small Encyclopædia or hand-book of universal knowledge. Some friends with whom he had discussed this project now visited England, and excited so much interest by the reports that they brought of the Pansophistic work on the stocks, that a “worthy man” (probably Hartlib) wrote to him and asked for a slight sketch of the projected treatise. Comenius obligingly complied with the request and sent him a short manuscript entitled Outline of my work on Universal Wisdom.

Imagine his surprise, when the manuscript intended for his friends’ eyes alone was returned to him in print. Still, though publication had been far removed from his intention, he could not but recognise the advantage of sounding public opinion and seeing what the learned world thought of the issue of a work on such ambitious lines. As a feeler,


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RV 97 (SESSIONAL PAPER No. 41) Treaty until January 1, 1920, and during each period of six months thereafter until January 1, 1925, of any specified kind of dyestuff and chemical drug up to an amount not exceeding 25 per cent of the German production of such dyestuffs and chemical drugs during the previous six months period. If in any case the production during such previous six months was, in the opinion of the Commission, less than normal, the amount required may be 25 per cent of the normal production.

Such option shall be exercised within four weeks after the receipt of such particulars as to production and in such forms as may be considered necessary by the Commission; these particulars shall be furnished by the German Government immediately after the expiration of each six months period.

For dyestuffs and chemical drugs delivered under paragraph 1, the price shall be fixed by the Commission having regard to pre-war net export prices and to subsequent increases of cost.

For dyestuffs and chemical drugs delivered under paragraph 2, the price shall be fixed by the Commission having regard to pre-war net export prices and subsequent variations of cost, or the lowest net selling price of similar dyestuffs and chemical drugs to any other purchaser.

All details, including mode and times of exercising the options, and making delivery, and all other questions arising under this arrangement shall be determined by the Reparation Commission; the German Government will furnish to the Commission all necessary information and other assistance which it may require.

The above expression "dyestuffs and chemical drugs" includes all synthetic dyes and drugs and intermediate or other products used in connection with dyeing, so far as they are manufactured for sale. The present arrangements shall also apply to cinchona bark and salts of quinine.

Germany renounces on her own behalf and on behalf of her nationals in favour of the Principal Allied and Associated Powers all rights, titles or privileges of whatever nature in the submarine cables set out below, or in any portions thereof:

 * Emden–Vigo: from the Straits of Dover to off Vigo;

Emden–Brest: from off Cherbourg to Brest;

Emden–Teneriffe: from off Dunkirk to off Teneriffe;

Emden–Azores (1): from the Straits of Dover to Fayal;

Emden–Azores (2): from the Straits of Dover to Fayal;

Azores–New York (1): from Fayal to New York;

Azores–New York (2): from Fayal to the longitude of Halifax;

Teneriffe–Monrovia: from off Teneriffe to off Monrovia;

Monrovia–Lome:
 * Lome–Duala: from Lome to Duala;

Monrovia–Pernambuco: from off Monrovia to off Pernambuco;

Constantinople–Constanza: from Constantinople to Constanza;

Yap–Shanghai, Yap–Guam, and Yap–Menado (Celebes): from Yap Island to Shanghai, from Yap Island to Guam Island, and from Yap Island to Menado.


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 a smile, Hilda, after handing the money to the electrified Hans, glided swiftly away to rejoin her companions.

"Jufvrouw! jufvrouw von Gleck!" called Hans in a loud tone, stumbling after her as well as he could, for one of his skate-strings was untied.

Hilda turned, and with one hand raised to shield her eyes from the sun, seemed to him to be floating through the air, nearer and nearer.

"We cannot take this money;" panted Hans," though we know your goodness in giving it."

Why not indeed?" asked Hilda flushing.

"Because," replied Hans, bowing like a clown, but looking with the eye of a prince at the queenly girl, we have not earned it."

Hilda was quick-witted. She had noticed a pretty wooden chain upon Gretel's neck,—

"Carve me a chain, Hans, like the one your sister wears."

"That I will, lady, with all my heart, we have whitewood in the house, fine as ivory; you shall have one tomorrow," and Hans hastily tried to return the money.

"No, no," said Hilda decidedly. "That sum will be but a poor price for the chain," and off she darted, outstripping the fleetest among the skaters.

Hans sent a long, bewildered gaze after her; it was useless he felt to make any further resistance.

"It is right," he muttered, half to himself, half to his faithful shadow, Gretel, "I must work hard every minute, and sit up half the night if the mother will let me burn a candle; but the chain shall be finished. We may keep the money, Gretel."

"What a good little lady!" cried Gretel clapping


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 Rh sprinkled in amongst all of those that intervene between the cradle and the grave. We eat and drink, we work and sleep, and here and there a great joy or sorrow creeps in upon our lives and leaves a day that stands out against the monotony of all the rest, like the pyramids upon the level plains; but these events are very few and are important only to ourselves, and for the rest we walk with steady pace and slow along the short and narrow path of life, and rely upon the common things alone to occupy our minds and hide from view the marble stone that here and there gleams through the overhanging trees just where the road leaves off.

The old novel which we used to read and to which the world so fondly clings had no idea of relation or perspective. It had a hero and a heroine, and sometimes more than one. The revolutions of the planets were less important than their love. War, shipwreck,and conflagration, all conspired to produce the climax of the scene, and the whole world stood still until the lovers' hearts and hands were joined. Wide oceans, burning deserts, arctic seas, impassable jungles, irate fathers, and even designing mothers, were helpless against the decree that fate had made, and when all the barriers were passed and love had triumphed over impossibilities, the tale was done; through the rest of life nothing


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Das Dachfenster

 * "The Garret-Window" translated by Sperans in The Kaleidoscope; or, Literary and Scientific Mirror, Series 2, Volume 4 (1824) in four parts:
 * "The Garret-Window" (Part One) in Number 197 (6 April 1824)
 * "The Garret-Window" (Part Two) in Number 198 (13 April 1824)
 * "The Garret-Window" (Part Three) in Number 199 (20 April 1824)
 * "The Garret-Window" (Part Four) in Number 200 (27 April 1824)

title: Das Dachfenster


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Zwei Herren für einen Hund

 * "Mr. Schnackenberger; or, Two Masters for One Dog" translated by Thomas De Quincey (1823)
 * "Mr. Schnackenberger; or, Two Masters for One Dog" (Part One)
 * "Mr. Schnackenberger; or, Two Masters for One Dog" (Part Two)
 * "The Dog With Two Masters" translated by Sperans (1824)
 * "The Dog With Two Masters" (Part One)
 * "The Dog With Two Masters" (Part Two)
 * "The Dog With Two Masters" (Part Three)
 * "The Dog With Two Masters" (Part Four)

title: Zwei Herren für einen Hund


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 18 of interest could occur. Sometimes in the progress of the story, if the complications were too great, a thunderbolt or an earthquake was introduced to destroy the villain and help on the match. Earthquakes sometimes happen, and the realistic novelist might write a tale of a scene like this, but then the love affair would be an incident of the earthquake, and not the earthquake an incident of the love affair.

In real life the affections have played an important part and sometimes great things have been done in the name of love, but most of the affairs of the human heart have been as natural as the other events of life.

The true love story is generally a simple thing. "Beside a country road, on a sloping hill lives a farmer, in the house his father owned before. He has a daughter, who skims the milk and makes the beds, and goes to singing school at night. There are other members of the household, but our tale is no concern of theirs. In the meadow back of the house a woodchuck has dug its hole and reared a family in its humble home. Across the valley, only a mile away, another farmer lives. He has a son, who plows the fields and does the chores and goes to singing school at night. He cannot sing, but attends the school as regularly as if he could. Of course he does not let the girl go home alone, and in


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Der Mohrenkönig

 * "The King of Hayti" translated by Thomas De Quincey (1823)

title: Der Mohrenkönig


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Articles of the Creed—

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320

a certain kingdom lived and reigned a king and queen who had an only daughter, the beautiful young Princess Marie. Now it so happened that the queen died and the king married again. His second wife had three daughters, who were very remarkable to look upon; the eldest of them had only one eye, the second two, and the third and youngest of them had—three.

The step-mother, of course, took a violent dislike to the young Princess Marie. She hated her for her beauty, and tried all she could to spoil her good-looks and make her less attractive. She clothed her in the oldest dresses she could find, and gave her as little as she could to eat, in order to starve her. She would send the young princess into the fields dressed like a maid-of-all-work, and tell her to look after a favourite little brown cow; but she would never give her anything to take with her to eat, except a piece of dry bread. However, the princess did not mind all this. When she went into the green fields to look after the little cow, she would get in at the animals right ear and out at its left. As soon as she had done this, her shabby clothes would change into rich and beautiful garments, and she would find plenty to eat and drink provided; then she would walk


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Rh about after the little brown cow, richly attired; but as soon as the day drew to an end, she would jump in at the little cow's left ear and out at its right, and return home to the palace dressed in her usual shabby clothes, bringing the piece of dry bread back to her step-mother.

"I wonder how she manages to have enough?" thought the steprmother to herself.

At last the step-mother could stand it no longer. She was very curious to know how Princess Marie contrived to get through the day without eating the piece of dry bread she had given her. So she called her eldest daughter, with the one eye, and said,—

"Go into the fields with Princess Marie, and see what she does with herself to keep off hunger?"

The two girls went together into the green fields, and sat down on the grass. "Go to sleep, my dear sister," said Princess Marie, "and I will sing you a song."

So the one-eyed maiden made herself as comfortable as she possibly could upon the grass, while Princess Marie murmured to herself,—

"Don't look, little eye; but go to sleep!" And then she commenced singing until her sister fell fast asleep. Princess Marie then arose, and climbing into the little cow's right ear and out at the left was clad in the beautiful garments again. After having plenty to eat and drink, she walked about after the little brown cow. When evening came, Princess Marie got in at the animal's left ear and out at its right, and was once more in her shabby clothes. She went up to her sleeping sister and woke her. Y


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322 "Get up, sister mine," she said; "it is time to return home!"

"Dear me!" exclaimed the sister in alarm; "I have been fast asleep all the time, and have seen nothing. Shan't I catch it, when I get back to my mother."

She did. When she came home her mother said, "What did Princess Marie eat and drink?"

"I do not know; I saw nothing."

The mother flew into a dreadful rage; but on the following morning she sent her second daughter, Two-Eyes, into the fields, saying,—

"Go with Princess Marie, and watch her. See what it is she eats and drinks?"

Away went the two girls into the green fields to look after the little brown cow.

"Sit down on the grass, dear sister mine," said Princess Marie, "and let me sing you to sleep."

Two-Eyes lay down upon the grass, while the beautiful princess whispered to herself: "Don't watch, little eyes, but both go to sleep! Sleep away, sleep away, sister mine!" Then the princess began to sing, and her sister fell asleep till the evening, having seen nothing all the time, so that she also came in for a severe scolding on her return home.

Next morning the step-mother sent her youngest daughter, Three-Eyes, after Princess Marie, saying: "Go, my dear, and find out what Princess Marie eats and drinks."

When the maidens came to the green fields, Princess Marie said: "Sit down on the green grass, my sister, and let us have a chat!"

The girls sat down, and Princess Marie said to her-


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Rh self: "Close, little eyes, and both go to sleep!" But she forgot all about the third eye; so two of the eyes went to sleep, while the third was wide-awake and saw Princess Marie run up to the little brown cow and climb in at its right ear, and come out of its left, beautifully dressed, and then set to work to eat and drink all kinds of good things, after which she walked about and looked after the little brown cow, until the evening, when she came up to her supposed sleeping sister and woke her, saying,—

"Get up, dear sister, for it is time to go home!"

When they returned to the palace, Princess Marie gave the piece of dry bread back to her step-mother, and left the room.

"Well," asked the wicked queen of her three-eyed daughter, "did you see what Princess Marie ate and drank?" Three-Eyes at once told her mother everything that she had seen with her third eye. When the queen heard all, she at once sent for the cook, giving him the following order: "Go, man, and kill the little brown cow, and cut her into small pieces."

The cook obeyed; but as soon as Princess Marie heard what was going to be done to her pet animal, she ran into the fields and said to the cook: "If you must kill the little cow, give me at least her little heart."

This the cook did. The princess took it and planted it in the palace garden. In a very short time a bush grew in that very spot, covered with lovely sweet fruit, and a number of beautiful singing birds, which sang royal songs all day long, and sometimes even the songs of the peasants.

Now a certain young prince, by name Ivan, heard


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324 of this wonderful bush, and of the beautiful Princess Marie, who had planted it. So he went to the palace and saw the wicked queen, who at once asked him what he wanted.

The prince put a silver plate on the table, and said: "Whichever of the four damsels fills this plate full of the delicious fruit from the wonderful bush, shall be my wife." Now the cunning young prince well knew that no one but the fair Princess Marie could gather the fruit from that bush, for the singing birds would allow no one else to approach.

The queen sent her eldest daughter, One-Eye, to the bush to pluck the fruit; but the birds would not let her come near it, so she had to return without any, being afraid of losing her only eye! The step-mother then sent her two younger daughters; but they were just as unfortunate as their sister, the birds would not even let them have fruit of any kind.

There was nothing for it; the step-mother had at last to send Princess Marie for the fruit. The princess took the silver plate and went to the bush; she commenced gathering the delicious fruit, and all the little birds began helping her to fill up the plate. When it was quite full, she returned to the palace and gave it to the prince, who was delighted, and at once asked her to become his wife. Princess Marie made no objection, so the wedding feast was got ready, and everybody was happy, even the step-mother.

Prince Ivan, and his wife Princess Marie, lived in peace and plenty all their lives.


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 the Prelude to the efforts of Comenius served its purpose admirably. “Every corner of Europe is filled with this pansophic ardour,” wrote John Adolphus Tassius, Professor of Mathematics at Hamburg, in a letter to Hartlib; “if Comenius were to do no more than stimulate the minds of all men in this way he might be considered to have done enough.” On all sides opinions were freely expressed. Some went so far as to say that no greater benefit had been bestowed on the human race since the revelation of God’s Word, and called upon Comenius to finish his work. Others said that the task was too great for one man, that collaborators must be found for him, and that a Pansophic College should be established. In some quarters, on the other hand, the book was openly derided, and in Poland it met with strong disapproval from those who said that it was a dangerous experiment to mix things divine with things human, Theology with Philosophy, Christianity with Paganism.

This conflicting criticism made Comenius a little uncertain, and for the moment he discontinued his work. First, however, he wrote a further Explanation of my Pansophic efforts, to reassure those who saw any impiety in his design.

In the conception of a comprehensive Encyclopædia there was nothing new. As early as 1264 Vincent of Beauvais had collected the entire knowledge of the Middle Ages in three volumes, while Alsted’s great work, published in 1630, performed the ne office for the seventeenth century. Even while Comenius was engaged on his Delineatio, a new Encyclopædia, that of Peter Laurenberg, appeared, under the title Pansophia. Needless to say, he obtained and read it eagerly, but found that it was not the kind of work he had in view, “since it said nothing of Christ, the fount of true wisdom, and nothing of the life to come.”


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 Rh the spring, when singing school is out, he visits her on Sunday eve without excuse. If the girl had not lived so near the boy would have fancied another girl about the same age, who also went to singing school. Back of the second farmer's house is another woodchuck hole and woodchuck home. After a year or two of courtship the boy and girl are married, as their parents were before, and they chose a pretty spot beside the road, and built another house near by, and settle down to common life; and so the world moves on. And the woodchuck on one farm meets a woodchuck on the other, and they choose a quiet place beside a stump, in no once way, where they think they have a right to be, and dig another hole and make another home." For, after all, men and animals are much alike, and nature loves them both and loves them all, and sends them forth to drive the loneliness from off the earth, and then takes them back into her loving breast to sleep.

It may be that there are few great incidents in the realistic tale, but each event appeals to life and cannot fail to wake our memories and make us live the past again. The great authors of the natural school—Tolstoi, Hardy, Howells, Daudet, Ibsen, Flaubert, Zola and their kind, have made us think and live. Their words have burnished up our minds and re-


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 The Janua Rerum was in the first instance to give a synopsis of natural phenomena in the same way that the Janua Linguarum did of the Latin language, but its construction was to be quite different from that of the Encyclopædias in use. “Even the best-arranged Encyclopædias that I have so far seen have been more like a chain containing many links well fastened together than like an automaton whose wheels are cunningly contrived so that the whole can set itself in motion.” This defect can be obviated by disposing the arts and sciences in such a manner that we may begin with what we know best and proceed by slow degrees to what is less familiar. In this way the first chapter will throw light on the second, the second on the third, and so on. The essential point is that the universal laws of thought be taken as a basis, and that then, by sound processes of reasoning, some universal way be opened to ascertaining the truth of things. It is by neglecting to find this universal principle and by limiting themselves to one subject that physicists and philosophers in general have fallen into so many errors and contradictions. The hypotheses of Copernicus are plausible, it is true, but quite inconsistent with the laws of physics. Gilbert, totally absorbed in the study of magnetism, has tried to base his whole philosophy upon it, and here again has offended against the true principles of nature. Campanella’s views met with some approval, but were overthrown by the telescope of Galileo Galilei. These contradictions cannot be avoided “unless the rays of truth that are scattered through all things meet together in one spot, so that the same symmetry may be evident in all that appertains to the senses, to the intellect, and to divine


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 revelation. These are the three channels through which knowledge comes to us, and error will cease if the balance between them be preserved.”

For a moment Comenius seems to lay more stress on the materialistic side, and tells us that “Universal Wisdom” should reduce all things to number, measure, and weight; a process of meting out nature with a footrule for which he dutifully finds authority in Scripture (Wisdom ii. 20). But he soon recedes from the commonplace conception of accurate measurements. Bacon, he says, seems to have discovered the necessary method of separating the true from the false by his system of “artificial induction”; but this process takes too long, requiring generations of effort, and, besides, it is useless for the construction of Pansophia, since it deals only with natural phenomena, while Pansophia treats of the whole universe.

Very different are the laws or norms by which universal knowledge is to be obtained, and these Comenius proceeds to enunciate in eighteen aphorisms:—

1. Universal knowledge, so far as it can be obtained by man, has as its objects God, nature, and art.

2. A perfect knowledge of these three is to be sought.

3. The knowledge of things is perfect when it is full, true, and ordered.

4. Knowledge is true when things are apprehended as they exist in reality.

5. Things are apprehended in their essential nature when the manner in which they have come into existence is understood.

6. Each object comes into existence in accordance with its “idea,” that is to say, in relation to a certain rational conception through which it can be what it is.

7. Therefore, all things that come into existence, whether they are the works of God, of nature, or of man, do so in accordance with their “ideas.”

8. Art borrows the “ideas” of its productions from nature, nature from God, and God from Himself.


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 the same direction with himself, which was towards the window; and thus they stood without speaking, the back of her head leaning against his shoulder. For a while each seemed to be thinking his and her diverse thoughts.

'You have kept me waiting a long time, dear Christine,' he said at last. 'I wanted to speak to you particularly, or I should not have stayed. How came you to be dining at this time o' night?'

'Father has been out all day, and dinner was put back till six. I know I have kept you; but Nicholas, how can I help it sometimes, if I am not to run any risk? My poor father insists upon my listening to all he has to say; since my brother left he has had nobody else to listen to him; and to-night he was particularly tedious on his usual topics—draining, and tenant-farmers, and the village people. I must take daddy to London; he gets so narrow always staying here.'

'And what did you say to it all?'

'Well, I took the part of the tenant-farmers, of course, as the beloved of one should in duty do.' There followed a little break or gasp, implying a strangled sigh.

'You are sorry you have encouraged that beloving one?'

"O no, Nicholas What is it you want to see me for particularly?'

'I know you are sorry, as time goes on, and everything is at a dead lock, with no prospect of change, and your rural swain loses his freshness! Only think, this secret understanding between us has lasted near three year, ever since you was a little over sixteen.'

'Yes; it has been a long time.'

'And I an untamed, uncultivated man, who has never seen London, and knows nothing about society at all.'

'Not uncultivated, dear Nicholas. Untravelled, socially unpractised, if you will,' she said smiling. 'Well, I did sigh; but not because I regret being your

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 9. In fashioning the world, therefore, God produces an image of Himself, so that every creature stands in a definite relation to its creator.

10. As all things share in the “ideas” of the Divine mind, they are also mutually connected and stand in a definite relation to one another.

11. It follows that the rational conceptions of things are identical, and only differ in the form of their manifestation, existing in God as an Archetype, in nature as an Ectype, and in art as an Antitype.

12. Therefore the basis of producing as of apprehending all things is harmony.

13. The first requisite of harmony is that there should be nothing dissonant.

14. The second is that there should be nothing that is not consonant.

15. The third is that the infinite variety of sounds and concords should spring from a few fundamental ones, and should come into being by definite and regular processes of differentiation.

16. Therefore, if we know the fundamental conceptions and the modes of their differentiation, we shall know all things.

17. Such rational conceptions can be abstracted from phenomena by means of a certain method of induction, and must be posited as the norms of phenomenal existence.

18. These norms of truth must be abstracted from those objects whose nature is such that they cannot be otherwise, and which are at every one’s disposal for the purpose of making experiments, that is to say, from natural phenomena.

These aphorisms constitute the philosophic basis of Pansophia. The work constructed with reference to them is to be “an accurate anatomy of the universe, dissecting the veins and limbs of all things in such a way that there shall be nothing that not seen, and that each part shall appear in its proper place and without confusion.” Great care is to be taken that terms, especially general terms,


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 was before me, I stepped out through it, and found myself in the open air. A multitude of similar adventures crowded into my mind. While I was looking round for my mysterious conductor, I was startled by a fearful crash, the earth shook under me, and a cloud of dust veiled every object from my sight. I distinguished only a loud and confused cry; people hastened from all sides to the spot; and it was presently clear to me that the whole part of the building in which I had slept had fallen to the ground. A quarter of an hour later and I should have been buried in the ruins; had not this singular vision led me from my chamber, I should have shared the fate of my bed, which was found shattered to pieces under the rubbish. I hastened to quit the fatal place where this accident now rendered my presence unnecessary. Before I went, however, I made inquiries if any thing supernatural had ever before been remarked in the building, but nobody, that I could learn, had ever perceived any thing: I therefore carefully refrained from mentioning my adventure to any one, and had myself nearly forgotten it; but the anxiety of my wife this evening, and subsequently, as she quitted the room, a certain resemblance to the warning spectre, in my mind recalled it to my recollection.”

“Then I can easily believe,” said the professor, laughing, “that you followed the fair spectre courageously enough, if that be the case; she probably promised a more romantic adventure than the tumbling down of an old building.”

“Jesting apart,” replied the counsellor, “setting aside the supernatural, the figure would have been captivating enough;—but to return to the purpose, if you persist in supposing the appearance to have been imaginary, the result only of my fancy; how can you account for the singular coincidence of my actual preservation by it from an apparently inevitable danger? Either it must have been some tutelary spirit, or a foreboding power in my own mind; give me, if you can, another explanation of the phenomenon.

The professor sought for a third, in vain; he mentioned many forced explanations, of which it was easy for the counsellor to show the fallacy. The dispute was still continued, when a distant noise in the street attracted the attention of the counsellor. The disturbance increased and drew nearer; they all went to the window; the patrole were running backwards and forwards, the doors of the houses were thronged with the curious; presently the police officers appeared; the Cosaks were near—the Cosaks, the Cosaks, re-echoed from the streets, and a loud and wild “hurrah!” instantly followed.

The professor’s mind ran, in an instant, through all the intermediate degrees from incredulity to the fullest conviction; he looked for his hat, and would willingly have returned home, but the multitudes that thronged the streets rendered it impossible. The new visitors had, in the mean time, effected the objects of their casual visit; after some inquiries, they withdrew in perfect order, leaving the town to rest again. The people, nevertheless, still continued to roam through the streets in crowds, and the counsellor, who had been repeatedly required during the event, was glad he happened to be at home so opportunely.

“There,” said he as they were assembled together again at his house discussing the circumstance, “there we have another proof of the power of foreboding, and one indeed which we have experienced our-


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 be carefully defined. These general terms of Pansophia are, as it were, axioms of physics; ultimate truths that do not admit of demonstration or analysis, but only need to be illustrated by examples. They are given us from heaven; but in selecting from them great care must be taken to avoid error. The particular cases that are brought forward in the system should not introduce any new truth, but should merely consist of a special application of the general conceptions that have preceded. In this way physical investigation is to be conducted on the analogy of geometry, and developed deductively from axioms. It will be seen that Comenius, in spite of his constant praise of Bacon and his sympathy with the more fantastic conceptions of that thinker, has but little in common with his inductive philosophy. His “idea” is an echo of Plato; his “ratio” is a reincarnation of Aristotle’s logos; while his general axioms are obtained by intuition and not by any definitely planned method of induction. While granting that Bacon’s “artificial induction” may be of use for the investigation of natural objects, he distinctly repudiates it for the purposes of Pansophia, since this deals with the universe, in which the supernatural is included. With the exception of the steam-engine, there are few civilising agencies of the present day that have not been ascribed to Comenius’ fertile brain by his continental admirers, and the attempt to link his name with that of Bacon as an inductive philosopher is backed by equally scanty evidence. As a natural philosopher he belongs to the century that preceded him and not to the age of experiment that was to follow, and his didactic principles were due rather to an extraordinary intuition of what was necessary than to patient reasoning on inductive lines.

It is on the conception of the universe as ordered, and of the relations that exist between phenomena as rational,


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 selves, not heard by tradition: what will now become of your incredulity?”

“I am totally vanquished,” said the professor, wringing his hands comically: “Your lady, counsellor, has quite converted me; henceforth I will believe in forebodings, ghosts, spectres, warnings, and whatever you would have me believe in.”

“At least,” said the lady smiling, “you will have some respect for the secret powers of my mind, and if you do not wish to forget them, you will fulfil my prophecy, which is that you will remain our guest during the present evening.”

The professor bowed acquiescence, and requested that he might exhibit the casket containing the antiquities which he had been about to show to the company, when the fears of the counsellor’s lady had deprived him of their society. A messenger was despatched to his house, and in a short time returned with it. “Behold,” said the antiquary, after he had shown many rare and curious things, “behold my greatest treasure! this beautiful old vase, which, as I shall prove to you, has most probably been an ancient relic of a cloister, and is unquestionably of inestimable worth. The form is almost Grecian; and I think nothing more beautiful, and at the same time more simple, can be imagined: unfortunately one of the handles is injured; but this injury has enabled me to come to a most important conclusion concerning it. I believe it unique in its kind. Under the broken handle an inscription is yet visible, that coincides remarkably with the place where this vase was found. It had been walled up in an ancient convent most carefully. This convent formerly possessed many relics, and these were discovered some years ago on the destruction of the pile; among them was this vase; and its existence was probably unknown, latterly, even to the monks themselves, for it was hid in a niche of the wall. Now you must know that this is neither more nor less than an ancient model of the holy and celebrated Graal of our Lord. You can see the inscription still quite legible: Ad : Sm : Graal : DJD : JT : Ad Sanctissimum Graalem Domini Jesus deliniatus Jussu Thesaurarii; that is, ladies, in the vernacular tongue, ‘modelled after the most holy graal of our Lord, by the command of the treasurer.’ On this account it was so carefully preserved; and you may remark that this palpable vase-like form overturns the opinion of some writers, who have maintained that the graal was in the form of a patera, and it was, as you see, clearly of this cup-like shape.”

The counsellor’s wife had repeatedly, during this harangue, held her handkerchief to her mouth, but when it was over she burst into laughter. At last she exclaimed, “Pray do not henceforth accuse any one of credulity who believes in political or spiritual forebodings, since you are so gratuitous with your conviction, and take an earthen pipkin for a monastic relic.”

“May I request you,” said the professor rather indignantly, “to look at this vessel again? and when you take all the circumstances into consideration, you will no longer doubt the genuineness of it for a


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 that any system of education, apart from the mere inculcation of facts, must rest, and this is the truth that Comenius brings out most strongly in his Pansophic writings. It is towards this “Universal Wisdom” that all his didactic efforts tend. The student is led from one fact to another, and, as these facts are arranged in their natural order, he is thus placed in touch with the actual cosmic processes, can follow up the train of thought, and enlarge the circle of knowledge by working on the lines indicated by the operations of nature. As result, the mature student is no pedant, crammed to overflowing with dry and uncoördinated facts, but a man whose faculty of original thought has been developed and whose training fits him to be an independent investigator of the universe. The boldness of the scheme excites admiration; but the enthusiasm evinced by Hartlib and his friends can only suggest the thought that these gentlemen had failed to appreciate that the one important point in the Baconian philosophy was the insistence on experiment and verification as a basis for sound induction.

It must not be imagined that this excursion into the realm of first principles and philosophic abstractions impeded Comenius in the performance of his practical duties as a teacher. During these years (1635–1640) his activity in school-organisation was as great as ever, and the leading position that he now took in the Moravian Fraternity laid an extra burden on his shoulders. In 1635 the Synod asked him to bring out a Latin-Bohemian edition of the Vestibulum and of the Janua, and expressed its satisfaction at hearing that the learned David Bechner was working at a Viridarium Lingua Latina, an amplification of the Janua. Additional labour was given by the reorganisation of the Gymnasium in accordance with the plans of Comenius, and we accordingly find him drawing up The rules of the renowned Gymnasium at Lissa. These are of an eminently practical character. Especial stress is laid on the need of a spirit of piety throughout the


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 moment. The competition for it at the auction was so great that I was compelled to bid five-and-twenty louis-d’ors for it.”

“I could have saved you that expense,” replied the lady, “if you had asked my advice first. If I mistake not, the potter still lives who made it for me for a florin.”

“You jest,” said the professor, peevishly.

The counsellor laughed with mischievous joy, and requested an explanation.

“It is a long history, and there is a piece of innocent deceit connected with it, which I aided a friend of mine to practise. I have not thought about it for a long time; but your holy graal now recalls the whole to my mind. A friend of my mother’s, who had greatly aided her in bringing me up, resided with her husband, who was an Amtman, in a retired cloister, which had been converted into an Amthaus for his abode. The country around was very agreeable, and I passed a good deal of time there with much pleasure. The only drawback to my friend’s comfort was the very limited extent of the habitable part of the building, though it was otherwise spacious enough. Her husband was like some professors and counsellors of my acquaintance—a great admirer of antiquities and graals; and found in the old convent an inexhaustible fund for the indulgence of his favourite pursuit. For this purpose he scrupled not to crowd his family into the smallest possible space, and propped up the tumbling walls with beams in every direction, because he could not resolve to have the old house repaired, or a new one built. All our remonstrances were vain; and finally he carried it so far that no domestics would remain in the family for fear the house should tumble down and bury them in its ruins. At length, to our great joy, we heard that a commission was appointed, and the place was to be examined; but as the Amtman knew well that if an inspection were to take place, he could not prevent a new building being ordered, and he should be deprived of his hobby-horse, he made a journey to the capital to protest against the commission for a new edifice. My friend, with whom I happened to be at the time, was inconsolable over her disappointment, when a secretary, an acute and sensible man, suggested to her, in jest, a remedy, which however she eagerly seized on, as it was founded on an event very likely to happen, and we all agreed to assist her in the execution. This secretary remarked that the first great storm would most probably blow down the house and bury many people in its ruins; but if we were to remove all the props, it would tumble of itself; which could be done by night, after first taking care that every body and all the animals were removed to a place of security. So we chose a time when the Amtman was absent on a journey. We had only to select clever and discreet people to help us; and when it was done, we agreed to tell him that a gust of wind in the night had, we supposed, overthrown the old place, or that it had fallen of itself. My friend was delighted with this scheme, and we made every preparation accordingly. We removed all the valuable furniture, and especially all the curiosities of the master of the house. The messengers, who dwelt in the ruinous part, were instructed in our intentions, and even helped us in our labour; the uninitiated we sent out of the way on different pretences; every thing was ready; the


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 props were bound round with strong ropes, which were to be pulled by horses to draw them suddenly from under the roof and walls, and we only waited for midnight; but while we were thus busy a coach drove up to the door, and the expected commissioner made his appearance. But I really believe you are laughing at me and my story, which is very uncivil—well, I will keep it to myself.”

“Quite the contrary,” said the professor; “your story is very interesting to us, and I beg you most earnestly to continue; our laughing was occasioned by a similar history we heard no great while ago.”

“Oh, you must tell us that!” exclaimed the lady.

“Afterwards,” replied the professor; “but first permit us to hear the conclusion of your adventure.

“You left off at the arrival of the commissioner,” said the counsellor.

“Ah, true,” replied his lady, smiling; “I had more business to perform yet, that evening. He was a young and handsome man—what was his name? let me recollect—oh! Ettmüller.”

“The Herr Ettmüller!” exclaimed her husband, gaily. “Ettmüller a young and handsome man! Why he was a dry, withered old fellow, who died five years ago in his eighty-sixth year.”

“What then?” observed she, “that must have been another person; this commissioner, I tell you, was a well-formed man about your size; and, as I recollect, his voice resembled yours very much; so you may imagine I was not a little taken with him—but, professor, you make me quite angry with your laughing; and you, too, are beginning again, my dear: you are both of you making a jest of me.”—

The professor deprecated, the husband flattered, and both begged her to proceed with her story.

“—But then let no one laugh again!” threatened the fair narrator, “else I am quite mute. Well, this handsome commissioner arrived; but he was by far too polite; for he prated such fine things to my friend, about her romantic abode in the old convent, and his own fondness for these fatal antiquarian researches, that she lost all hope that he would be opposed to her husband, and report the necessity of a new building. She, therefore, desired me to superintend the remaining preparations, whilst she entertained her guest; but I presume she was little edified by this antiquarian commissioner, for she soon had him conducted to his room, and came to assist us in our arrangements for our work.

But we were not a little frightened as we were going about the court to look after the workmen, who were already chopping at the props, that they might give way the easier, to see a light in one of the windows of the very part of the house about to be precipitated; and in the instant it occurred to us that the stupid servant Peter, who was ignorant of our intentions, had conducted the stranger into the former state-room, which was at that instant expected to fall; we instantly called to the workmen to stop, and ordered the horses to be unfastened from the ropes; but the question now was, how we were to get the guest out of the tottering building without betraying all. My friend was so agitated by fear that she could hardly stand; I do not know how, but I mustered courage enough to determine to call him myself. Let him conjecture what he will, thought I, so he be once rescued. I accordingly ran to his


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 chamber, and knocked at the door, and when I heard him move I quickly withdrew; but, as I saw nothing of him, I knocked again; the “come in” which he called out lustily, frightened me away again; I now felt the floor begin to shake under me. In my terror, I forced open the door and was about to enter, when he approached me with a light. He may, I dare say, have taken me in my white dress for a ghost, or for a nun come back again, but I was very glad to see him up, and to hear him follow me, as I hastened back again; he continued to pursue me till I got into a little court at some distance; I returned by a shorter way to the workmen, and upon my giving them a sign that the stranger was in safety, the old walls with a tremendous crash fell in. I took care not to be seen by him again, as he might have recognized me, and that would have betrayed our roguery; but I would not willingly experience the anxiety of that night’s adventure again.”

“And is it then really possible,” exclaimed the counsellor, clasping his wife to his breast, “thou didst really venture into the tottering and nearly falling building to become a protecting angel to that stranger?”

“Oh, there was nothing to wonder at,” replied the lady; “the danger overcame every other consideration. But really I do not understand this,—am I betrayed? you look at me, my love, with such particular affection, and the professor there is laughing again like a wild man,—what does all this mean?”

“You shall soon know,” replied the counsellor. “While you were absent, I told the professor, for the sake of convincing him of the error of his incredulity, how once a protecting spirit had conducted me out of a house, which I had no sooner quitted than it fell down; and now I find that this spirit was no other than that dear angel, who soon after began to accompany me through life in a corporeal form, my Antonia.”

“How,” exclaimed the lady, “were you then that commissioner?”

“Exactly. Ettmüller, who was unwell at the time, commissioned me to execute that business for him.”

“Oh, this is indeed delightful,” embracing her husband affectionately.

“The professor would indeed now triumph, if these brave Cosaks had not embraced your cause against his unbelief.”

“You may give up my cause,” said his wife smiling; “I had very good grounds for my foreboding respecting the visit of this night. My brother, as you know, is with the Prussians in the neighbourhood. He sent me, this morning, a letter for his wife, with a secret injunction to deliver it this evening to a Cosak who would ask for it; but if no one came, I was to burn it directly. The address on it was, I conclude, merely to deceive. The Cosak was true to his commission, and had the letter and something to drink besides. My brother will excuse himself for making this a secret to you.”

“Bravo! admirable,” shouted the professor; “and so can all visions and marvellous stories be elucidated, I doubt not.”

“I heartily agree with you,” said the lady, “and can fulfil your expectation on the spot as to your holy graal. You may remember I told you my story originated in my seeing that, and now in justice I must return to it. The Amtman, my friend’s husband, was quite inconsolable for the loss of his treasures; for though we had preserved the greater part in safety, yet we had not saved all, for we poor ignorant folks could not appreciate the inestimable value of some of the old


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 school. Rules are laid down for good behaviour in class, in the streets, and at home. Playing in the streets is forbidden, though the boys are urged to go and play outside the town, first choosing one of their number as a leader. Early rising is recommended, and all are advised to enter in a notebook anything of interest that they may learn from day to day. Dancing is strictly forbidden. “The dance is a circle whose centre is the devil” is the portentous phrase by which the heinousness of the offence was impressed on the boys’ minds.

In the following year a portion of Bechner’s Viridarium, under the title Proplasma Templi Latinitatis, was completed, and was subjected to Comenius’ criticism. As a writer of school-books Bechner was inferior, and the chief value of the work lies in its preface. Comenius, however, must have thought well of it, as he includes it in the Amsterdam Folio (i. 318–345).

In his preface Bechner laments that Latin is learned as a dead and not as a living language. Themistocles learned to speak Persian in a short time by going to Persia, and Ovid picked up Sarmatian rapidly by living at Tomi. Why do we not bear these examples in mind when we teach Latin? A suitable place should be set apart with its own church, school, workshops, and everything necessary for carrying on life. Here boys should be sent to school, and in this community nothing but Latin should be talked. A master must accompany each division of boys to see that the vernacular is completely laid aside. Pictures and carved models of every-day objects are to be exposed to view with their Latin names written under them that the boys may be given every opportunity of absorbing Latinity, and, in addition to this, they should act moral and instructive plays in Latin.

With this last suggestion in view he takes section 5 of the Janua, “De Igne,” and works it up into a series of dialogues of increasing difficulty, all illustrative of the


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 20 vealed a thousand pictures that hang upon the walls of memory, covered with the dust of years and hidden from our sight. Sometimes, of course, We cry with pain at the picture that is thrown before our view, but life consists of emotions, and we cannot truly live unless the depths are stirred. These great masters may sometimes shock the over-sensitive with the tales they tell of life, but if the tale is true, why hide it from our sight?

There is nothing more common than the protest against the wicked stories of the realistic school, filled with tales of passion and of sin; but he that denies passion denies all the life that exists upon the earth, and cries out against the mother that gave him birth. And he that ignores this truth passes with contempt the greatest fact that nature has impressed upon the world.

Those who condemn as sensual the tales of Tolstoi and Daudet still defend the love stories of which our literature is full. Those weak and silly tales that make women fit only to be the plaything of the world, and deny to them a single thought or right except to serve their master—man. These objectors do not contend that tales dealing with the feelings and affections shall not be told; they approve these tales; they simply insist that they shall be false instead of


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 nature of fire. There are five stages, the Limen, the Janua, the Atrium, the Odeum, and the Adytum. A short extract from the Atrium will suffice to show the fantastic nature of the composition. The actors are Uriel, Pyrodes, and Caius Carbo, and they elucidate the subject as follows:—

P. Quis iste concursus hominum et clangor insolens tinnitusque extra numerum?

C. Incendium excitatum est.

P. Ubi ergo exarsit?

C. In ædibus nescio cujus; in platea cui ab arce nomen factum est.

U. Atque hoc quomodo ? etc.

The Odeum is more advanced, while the Adytum gives, still in dialogue form, a long philosophical and historical disquisition on fire. The idea was not new, having been already employed by the Jesuits, and the dialogues are written with no dramatic power. The work is dedicated to Comenius and his friends and well-wishers-Hartlib in London, Schneider in Leipzig, Evenius in Weimar, Mochinger in Dantzig, and Docemius in Hamburg.

In this year Comenius succeeded Henrici as Rector of the Gymnasium; but his reforming ardour was damped by the death of his friend and patron Count Raphael, over whose grave he preached a funeral sermon. This was afterwards published under the title “The mirror of good government, in which out of the prophet Isaiah, and from the example of the pious Eliakim, the true qualities of right and praiseworthy government are depicted and set forth as a model to all good rulers.”

The death of their patron made no serious difference to the safety of the Brethren, as his son Bohuslaw promised to protect them as his father had done. It was for Bohuslaw that Comenius composed his Faber Fortunæ, The Moulder of Fortune. This work starts with the conception of man as a free agent. We are not dependent on circumstances, but control them; we must first, however, learn to control ourselves and thus to identify our will with


text:
Page:Eothen, or, Traces of travel brought home from the East by Kinglake, Alexander William.djvu/95

 During the hours that this sort of conversation or rather discourse was going on, our tchibouques were from time to time replenished, and the Lady as well as I, continued to smoke with little or no intermission, till the interview ended. I think that the fragrant fumes of the Latakiah must have helped to keep me on my good behavior as a patient disciple of the Prophetess.

It was not till after midnight that my visit for the evening came to an end; when I quitted my seat the Lady rose, and stood up in the same formal attitude (almost that of a soldier in a state of "attention,") which she had assumed at my entrance, at the same time she let go the drapery which she had held over her lap whilst sitting, and allowed it to fall on the ground.

The next morning after breakfast I was visited by my Lady's Secretary—the only European, except the Doctor, whom she retained in her household. The Secretary, like the Doctor, was Italian, but he preserved more signs of European dress and European pretensions, than his medical fellow-slave. He spoke little or no English, though he wrote it pretty well, having been formerly employed in a mercantile house connected with England. The poor fellow was in an unhappy state of mind. In order to make you understand the extent of his spiritual anxieties, I ought to have told you that the Doctor (who had sunk into the complete Asiatic, and had condescended accordingly to the performance of even menial services) had adopted the common faith of all the neighboring people, and had become a firm and happy believer in the divine power of his mistress. Not so the Secretary; when I had strolled with him to a distance from the building, which rendered him safe from being overheard by human ears, he told me in a hollow voice, trembling with emotion, that there were times at which he doubted the divinity of "Milèdi." I said nothing to encourage the poor fellow in that frightful state of scepticism, which, if indulged, might end in positive infidelity. I found that her Ladyship had rather arbitrarily abridged the amusements of her Secretary, forbidding him from shooting small birds on the mountain side. This oppression had roused in him a spirit of inquiry that might end fatally—perhaps for himself—perhaps for the "religion of the place."


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/53

 the desire for the true good. Thus the art of moulding our fortunes consists in depending not on circumstances but on reason, and not on the reason of another but on our own; that is to say, on the reason of God that works in us.

It is impossible to say how much time was devoted to the Janua Rerum during the last few years of Comenius’ stay in Lissa. Apart from his work as a schoolmaster, his other literary productions were sufficient to fill up any ordinary man’s time, and the claims made on him by admirers in other towns and countries increased daily. In 1637 a request was addressed to him from Breslau asking him to write some hints on school-teaching for the Gymnasium in that town. With this demand he complied in his De sermonis Latini studio dissertatio. It is interesting as being the first published work of Comenius that dealt with school organisation in a philosophic spirit.

The treatise opens with a dedicatory verse by George Bechner, in which the author is ranked above Epictetus. After some general remarks on the importance of a knowledge of facts—“Verba sine rebus, putamina sunt sine nucleo, vagina sine gladio, umbra sine corpore, corpus sine anima”—Comenius proceeds to divide the Latin School into four classes, each of which is to have its own book. The first and second classes are to be provided with the Vestibulum and the Janua, whose acquaintance we have already made; while for the two more advanced classes he suggests the compilation of two other books, The Palatium and The Thesaurus. The Palace is to be divided into four parts—“The Palace of Letter-writing,” “The Palace of History,” “The Palace of Oratory,” and “The Palace of Poetry.” “The Palace of Letter-writing” is to contain a hundred letters corresponding to the hundred divisions of the Janua. The style is to be varied, and a few general remarks on letter-writing are to be added. “The Palace of History” is to consist of dialogues embodying historical information about the objects mentioned in the Janua.


text:
Page:A Complete System of Christian Theology (Wakefield, 1869, completesystemof0000wake).pdf/670

—The following statements by Mr. Watson furnish the grounds on which English Methodism stands in regard to slavery:

The Methodist Episcopal Church in the United States has long included the buying and selling of human beings among the sins sufficient to exclude the offender from the kingdom of God. It also declared in 1784 of "the practice of holding our fellow-creatures in slavery;" "we view it as contrary to the golden law of God, on which hang all the law and the prophets, and the unallenable rights of mankind." Having so declared, the Discipline has reiterated from the 1796 that we are "more than ever," or "as much as ever convinced of the great evil of slavery;" so that in principle the declaration of 1784 has been constantly reaffirmed. From 1796 the question, "What shall be done for the 'extirpation' of slavery?" has been retained, so that such "extirpation" has been unchangeably held as one of the object for which we exist as a Church.—


text:
Der Geisterruf

 * "The Spirit’s Summons" translated by J. O. (1835)

title: Der Geisterruf


text:
Page:The Great Didactic of John Amos Comenius (1896).pdf/54

 “The Palace of Oratory” is to repeat the same material in oratorical form, the phrases used being adapted from Cicero, Quintilian, and Seneca; while the “Palace of Poetry deals with the same subjects treated in verse. The verses are not to be original, but are to be taken from the classic poets. In this way Rossie in England had written a life of Christ with lines taken from Vergil.

The culminating point in this series of graduated school-books is the Thesaurus. This is a collection of extracts from classic writers dealing with the subjects of the Janua. For all these books suitable lexicons are to be compiled, and a Latin grammar is to be written for use with the Janua. As a further assistance to the use of the Thesaurus he proposes a Clavis Intellectus Humani, in which the subject-matter is to be arranged in “a certain general proportion” with reference to the relation in which things, the concepts of things, and language, stand to one another.

These books are to be spread over the six years devoted to the Latin School as follows: for the Vestibulum six months is sufficient, and for the Janua a year; for the Palatium a year and a half is allowed, leaving the remaining three years for the study of the authors.

Then follow some general remarks on teaching, after which come some special rules for the use of the classbooks.

From the use of the Vestibulum the boy must learn to read Latin words with the proper accent and to write what he knows with fluency; he is also to master the rudiments of grammar and syntax. As a help to writing, some of the Latin sentences should be printed faintly (green is recommended as a suitable colour), and over this the boy may write in black ink.

The Vestibulum is to be read through ten times, and


text:
Zwei Neujahrsnächte

 * "New Year’s Eve: The Omens" translated by L. D. (1824)
 * "The Two New Year’s Nights" translated anonymously (1839)

title: Zwei Neujahrsnächte


text:
Das silberne Fräulein

 * "The Silver Lady" translated by C. Hardinge (1837)
 * "The Silver Lady" variant of the above translation (1849)
 * "The Silver Lady" variant of the above translation (1890)

title: Das silberne Fräulein


text:
Der Schutzgeist

 * "The Spectre Unmasked" translated anonymously (1824)

title: Der Schutzgeist


text:
Page:The Children of the New Forest - 1847 - Marryat.djvu/63

 animal fell down on its knees, tearing the ground with its horns.

"That will do," said Jacob; "drive on again, Humphrey; we will have a look at that fellow by and by. At present we had better get home, as others may come. He's up again, but he is at a stand-still. I have an idea that he is hit hard."

The cart drove on, followed by the heifer, but no more of the wild herd made their appearance, and they very soon gained the cottage.

"Now, then, what shall we do?" said Jacob. "Come, Humphrey, you have had all the ordering of this, and have done it well."

"Well, Jacob, we must now drive the cart into the yard, and shut the gate upon the cow, till I am ready."

"That's easy done, by setting Smoker at her," replied Jacob; "but, mercy on us, there's Alice and Edith running out!—the heifer may kill them. Go back, Alice, run quite into the cottage, and shut the door till we come."

Alice and Edith hearing this, and Edward also crying out to them, made a hasty retreat to the cottage. Humphrey then backed the cart against the paling of the yard, so as to enable Edward to get on the other side of it, ready to open the gate. Smoker was set at the heifer, and, as before, soon engaged her attention; so that the gate was opened and the cart drove in, and the gate closed again, before the heifer could follow.

"Well, Humphrey, what next?"

"Why, now lift the calf out and put it into the cow-house. I will go into the cow-house with a rope and a slip knot at the end of it, get upon the beam above, and drop it over her horns as she's busy with the calf, which she will be as soon as you let her in. I shall pass the end of the rope outside, for you to haul up when I am ready, and then we shall have her fast, till we can secure her properly. When I call out Ready, do you open the gate and let


text:
Page:The Children of the New Forest - 1847 - Marryat.djvu/64

 her in. You can do that and jump into the cart afterwards, for fear she may run at you; but I don't think that she will, for it'sthe calf she wants, and not either of you."

As soon as Humphrey was ready with the rope, he gave the word, and the gate was opened; the cow ran in immediately, and hearing her calf bleat, went into the cow-house, the door of which was shut upon her. A minute afterwards Humphrey cried out to them to haul upon the rope, which they did.

"That will do," said Humphrey from the inside; "now make the rope fast, and then you may come in."

They went in and found the heifer drawn close to the side of the cow-house by the rope which was round her horns, and unable to move her head.

"Well, Humphrey, that's very clever; but now what is to be done?"

"First I'll saw off the tips of her horns, and then if she does run at us, she won't hurt us much. Wait till I go for the saw."

As soon as the ends of her horns were sawed off, Humphrey took another piece of rope, which he fastened securely round her horns, and then made the other end fast to the side of the building, so that the animal could move about a little and eat out of the crib.

"There," said Humphrey, "now time and patience must do the rest. We must coax her and handle her, and we soon shall tame her. At present let us leave her with the calf. She has a yard of rope, and that is enough for her to lick her calf, which is all that she requires at present. To-morrow we will cut some grass for her."

They then went out, shutting the cow-house door.

"Well, Humphrey, you 've beat us after all, and have the laugh on your side now," said Jacob. "'Where there's a will, there's a way,' that's certain; and I assure you, that when you were making so much hay, and gathering so much litter, and


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Page:Jstraitsrsa31-33.pdf/691

 ; 伍氏家廟 Ng shi ka miu;
 * "Surname Ng family temple." (In King Street.)

 * 梁氏家廟 Leung shi ka miu;
 * "Surname Leung family temple." (In Muntri Street.)

 * 黃氏家塾 Wong shi ka shuk;
 * "Surname Wong family school." (In Penang Street,)

 * 李氏館 Li shi kun;
 * "Surname Li house." (In Love Lane.)

 * 端芬館 Tun fan kun;
 * the Kong-si house of the people of surname Min. (In Penang Street.)

 * 古城會館 Ku shing ui kun,
 * "The ancient city meeting house"; this is the meeting-house of the people of the following four surnames Lau 劉 Kwan 關 Cheung 張 and Chiu 趙 The words ancient city' bear reference to the story of the "Three Kingdoms," in which four notables of the above surnames respectively adopted each other as brothers. (In King Street.)

 * 五福書院 Ng fuk shu un
 * "the five blessings college"; this is the Kong-si house of the people coming from the following twelve districts of the Quang-tung (Canton) Province, viz., Nam Hoi 南海 Pun-u 潘禺 Tung kun 東莞 Shun tak 順德 Heung shan 香山 San on 新安 Sam shu 三水 Chhung fa 從化 Chang shang 增城 Ung mun 龍門 Chhing un 清遠 Fa un 花縣 (In Chulia street.)

title: Page:Jstraitsrsa31-33.pdf/691


text:
Page:Jstraitsrsa31-33.pdf/690

 : Sìⁿ Lim 林 Kong-si Chop Kiú Liōng Tông 九龍堂 Beach Street
 * Tân 陳  Eng Chhoan Tông 穎川堂 Seh Tan Court.
 * Iûⁿ 楊  Sù Ti Tông 四知堂 Chulia St. Ghaut
 * Uiⁿ 黃  Chí Ièn Tông 紫燕堂 Jelutong
 * Tiuⁿ 張  Chheng Hô Tông 清河堂 Carnarvon St.
 * Chiā 謝  Pó Sū Siā 寶樹社 Armenian St.
 * Ong 王  Thaì Guân Tông 太原堂 Penang Road

 * 寧陽會館 Leng yeung ui kun;
 * leng yeung is another name for san leng 新_ [sic] and ui kun means meeting-house. (In King Street.)

 * 會館 ui kun;
 * ui stands for san ui 新會 and kun means house. (In Bishop Street.)

 * 會寧館 Ui leng kun;
 * here ui stands for si ui 四會 leng stands for kwong leng 廣寧 and kun means house. (In Muntri Street.)

 * 香邑館 Heung yap kun;
 * "heung town house." Heung stands for heung shan 香山 (In King Street).

title: Page:Jstraitsrsa31-33.pdf/690


text:
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 ; The Temple of Philosopher Lao-tsu, the founder of Taoism :
 * CantoneseHokkien [sic], Chheng koan si 清觀寺 "clear view monastery." This temple is situated at the top of a hill in Paya Rubong, and is approached by a path consisting of a long flight of granite steps known as the Chheng jī chàn 千二層 the 1200 steps.
 * Cantonese, Chheng kun chi 清觀寺

 * The Temple of the Local Deities :
 * Hokkien, Toā peh kong 大伯公
 * Cantonese, Tai pak kung 大伯公
 * Hokkien, Pún thaû kong 本頭公 One in King Street, one in Tanjong Tokong, one in Ayer Itam, etc.
 * Cantonese, Tho te kung 土地公
 * Cantonese, Tho te kung 土地公

 * The Pleasure Club 燕閒別墅 (in Chulia Street) :
 * Hokkien, Iên bân pie̍t so.
 * Cantonese, In han pit su.

 * The Penang Literary Association 以文齋 (near the Esplanade) :
 * Hokkien, I bûn chai.
 * Cantonese, I man chai.

 * The Chinese Club 清芬閣 (in MacAlister Road) :
 * Hokkien, Chheng hong ko̍k.
 * Cantonese, Chhing fong kok.

 * The Anglo-Chinese Reading Room 萃雅軒 (in Chulia Street) :
 * Hokkien, Chui nge hiēn 萃雅軒
 * Cantonese, Su nga hin 萃雅軒

 * Sìⁿ Khu 邱 Kong-si Chop Liōng San Tông 龍山堂 Cannon Square
 * Khu 邱  Bûn San Tông 文山堂 Weld Quay.

title: Page:Jstraitsrsa31-33.pdf/689


text:
Page:The New Monthly Magazine and Universal Register - Volume 011.djvu/156

142 neration for labour, and he offered to take a bet he would preach half an hour upon any verse, or section of a verse, in the Old or New Testament. Mr. Morison took the bet, and pointed out, And the ass opened his mouth and he spoke. The officer declined employing his eloquence on that text. Mr. Morison won the wager, and silenced the scorner.

It has been justly observed that several modern historians who have pretended to write in a philosophical spirit, have been very indifferent as to the truth or falsehood of the facts on which their philosophy rested. The celebrated Abbé Raynal was a writer of this class, as appears from the following anecdote:—Towards the end of the year 1777, the Abbé Raynal calling one evening on Dr. Franklin at his longs in Paris, found, in company with the Doctor, their common friend Silas Deane. "Ah! Monsieur l'Abbé," said Deane, "we were just talking of you and your works. Do you know that you have been very ill served by some of those people who have undertaken to give you information on American affairs?" The Abbé resisted this attack with some warmth; and Deane supported it by citing a variety of passages from Raynal's works, which he alleged to be incorrect. At last they came to the anecdote of Polly Baker, on which the Abbé had displayed a great deal of pathos and sentiment. "Now, here," says Deane, "is a tale in which there is not one word of truth." Raynal fired at this, and asserted he had taken it from an authentic memoir received from America. Franklin who had amused himself hitherto with listening to the dispute of his friends at length interposed. "My dear Abbé," said he, "shall I tell you the truth?—When I was a young man, and rather more thoughtless than is becoming at our present time of life, I was employed in writing for a newspaper; and, as it sometimes happened that I wanted genuine materials to fill up my page, I occasionally drew on the stores of my imagination for a tale which might pass current as a reality; now this very anecdote of Polly Baker was one of my inventions." "And upon my word," cried Raynal, quitting at once the tone of dispute for that of flattery, "I would much rather insert your fictions in my works than the truths of many other people."—Such is the way in which modern philosophers write history!

, a celebrated artist, painted by order of Pope Innocent VII the four cardinal virtues, with their opposite vices. The Pope not rewarding him as he expected, he said, "Holy father, shall I paint one more vice, called Ingratitude?" "Yes," answered the Pope, ‘if you add another virtue, which is entitled Patience.

Goldsmith was always plain in his appearance; but when a boy, and immediately after suffering heavily from the small pox, he was particularly ugly. When he was about seven years als fiddler who reckoned himself a wit, happened to be playing to some company in Mrs. Goldsmith's house. During a pause between two sets of country dances, little Oliver suprised the party by jumping up suddenly and dancing round the room. Struck with the grotesque appearance of the ill-favoured child, the Ridler exclaimed "Æsop,” and the company burst into laughter; when Oliver turned to them with a smile, and repeated the following couplet:—

The high born, liberally educated, and elegantly polished classes afford a very doubtful criterion of a national character, as refinement introduces a similarity of habits, and, it may be added, that occasions for displaying the discriminating shades seldom occur, It is in the humbler walks of life we must seek for the genuine disposition of a people. Sailors, more especially, are least tinctured by l'esprit de societié, and volumes might be filled with authenticated records of the humanity, the disinterested greatness of mind, inartificially exhibited by British tars. As your Miscellany is so extensively circulated on the continent, permit me to observe, that anecdotes of our seamen would be highly gratifying to Britons residing in foreign parts; and I believe the following is little known, though it deserves universal attention, as an evidence of undaunted intrepidity and exalted gratitude for mild treatment, when a prisoner, and manly religious confidence.—The hero, Daniel Bryan, was a few years ago a pensioner in the Royal Hospital at Greenwich; when far advanced in years, and captain of the foretop, he was turned over from the Blanche frigate to Sir Sidney Smith's ship, Le Tigre. During the siege of Acre, he made frequent applications to


text:
Page:The New Monthly Magazine - Volume 011.djvu/10

,


text:
Page:Poet Lore, volume 26, 1915.djvu/252

238 Another poem of this group, 'To the Dead Cardinal of Westminster' (Cardinal Manning), is interesting as the first intimation of the moods of depression Thompson sometimes experienced. It speaks the doubt and terror that overwhelmed the poet with the despairing thought of his own death. After wondering vainly whether all his visions are dreams and false, he cries to the dead cardinal to discover for him his destiny, closing with the words:

In 'A Fallen Yew' the poet declares that however intimately known and loved a man may be, there is ever an inner self which cannot admit earthly love, but only that of the Divine Creator.

'A Corymbus for Autumn' is interesting for its diction. The poet is describing the splendor and strength of autumn and seems to crowd his words feverishly for that effect, so that the first three lines, for instance—

while composed of simple words, give the impression of being as complicated as some of the lines with more polysyllabic words. The result of the whole poem is a gorgeous chaos, but the poem is so intense, the thought usually so adequate, that although there are many unusual words and singular expressions, most of them are carried by the sweep of the poem. There are passages where they come almost too close together, as in the first stanza where autumn's mists 'enclip' the moon's


text:
Page:The Dial (Volume 73).djvu/710

608 "Is that the case? Yes, as to my father, he is certainly more of an artist than many a man who calls himself an artist and lives on his reputation as an artist. I just play the piano a bit. Now I am not permitted to play, but then, at home, I used to play. My father and I  we played together. Yes, all those years are dear to me. Especially the garden, our garden, to the rear of the house. It was wretchedly grown up in weeds, and surrounded by mossy, crumbling walls; but that was what gave it its charm. There was a spring in the middle, with a thick wreath of irises aboutit. In the summer I used to spend long hours there with my girl friends. We all sat around the spring on little camp-stools "

"How beautiful!" Herr Spinell said, raising his shoulders. "Would you sit there and sing?"

"No, we sewed."

"Always always that "

"Yes, we sewed and chatted, my six girl frlends and I "

"How beautiful! God, just listen, how beautiful!" exclaimed Herr Spinell, and his face was distorted with his enthusiasm.

"What do you find so especially beautiful in that, Herr Spinell?"

"Only this: that there were six beside you, that you were not included in this number, but stood out from the rest like a queen. You were distinguished from your six friends. A little crown, quite faint, but significant, shone in your hair "

"No, nonsense, no sort of crown "

"Still, it was shining secretly. I should have seen it, should have seen it plainly in your halr, if I had been hidden in the bushes at one of those times "

"God only knows what might have seen. But you weren't hidden there, although one day it was my present husband who stepped out of the bushes accompanied by my father. I am afraid they had overheard a good deal too much of our chatter "

"Then that was the place you first met your husband?"

"Yes, I met him there for the first time!" she said loudly and cheerfully; and as she smiled, the tiny, pale-blue vein stood out, strained and peculiar. "He had come to see my father on business, you see. The next day he was invited to dinner, and three days later he asked to marry me."

"Indeed! And it all happened with such extraordinary swiftness?"

"Yes Or rather, from then on things went a little slower.

title: Page:The Dial (Volume 73).djvu/710


text: The Catechism of the Council of Trent/General Index


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/98

98 I have to say, you know, that that's how the script reads, but I didn't write the script, so I just—I don't know what the author of the script, you know, really meant by that.

Okay. I'll ask you just an open-ended question, and then we can take a break.

Okay.

It seems to me that making calls into this particular set of States that we've been discussing was for the goal of effecting some change in the circumstances at the time that you were making the calls. Does that seem accurate to you?

I really just thought of the calls as, from my perspective, to be more of an informative—of, you know, this is, you know, I'd say, how you could be helpful. I thought of them as more, you know, informative, based on that language.

So, I mean, like I said, I can't speak to the purpose of the calls. I was not involved in those meetings.

Okay.

And, at the time that you were making the calls, did you consider the outcome of the election to be determined or not yet determined?

Mr. I'm going to object to any question that gets into the witness's personal beliefs about the election. I have numerous objections to that.

The first would be, it's not pertinent to a committee function. The committee is tasked with investigating January 6th and the causes of January 6th. The witness's own mental impressions or own personal political beliefs as to what happened on election day or thereafter or since will not inform this committee in any way to legislate.

Furthermore, there is no legislative purpose. This committee cannot recommend legislation that would affect this witness's or anyone's mental impressions or


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Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/99

99 personal beliefs about the election or what happened thereafter.

I am also going to assert a First Amendment privilege objection. By asking her for her personal political beliefs, you are engaging in conduct that could chill political expression, political association, political speech, by people knowing that, if they engage in that, that Congress could bring them before them and ask them about personal political beliefs.

So, for all of those reasons, I'm objecting and I'm instructing Ms. McCallum not to answer that question.

Okay. I'll just respond to a couple of the points that you made.

First, to explain that the charter of the select committee, House Resolution 503, tasks the committee with investigating not only the events of January 6th itself but also the causes of January 6th. And, in particular, one of the things that we are focused on are attempts to interfere or affect the outcome of the election and, in particular, how those actions played out in the States.

So I appreciate all of the answers that your client has given us thus far about these calls and the communications around them, because I think it is clearly related to the focus of the committee, which is also very clearly related to the potential legislation that the committee is considering about changes to the elections process and related statutes in the United States.

I will also say, too, that my questions were directed not at your client's personal individual beliefs about any political issue but, rather, to the context of these calls that she made as an employee of the Trump campaign during the time period after election day and before January 6th.

But, that being said, your objection is noted for the record.

I think we've had enough of this colloquy about these calls for the present


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/100

100 moment. I'd suggest this is a good time to take a break?

Mr. Yes.

The Yep.

Mr. And, kind of—and we can go off the record for this next part.

Yeah, let's go off the record now.

[Recess.]


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/101

101 [2:26 p.m.]

 * BY

All right. We're going ta go back on the record.

I just have a couple of questions for you, Ms. McCallum, about the kind of back and forth that we had before our lunch break, and then my colleague, will talk to you about a few more documents, and then we hope to be able to wrap up, send you back on your way.

So just to recall our discussion earlier, you were telling us about a project that you were given, assignment that you were given while you were working for the Trump campaign which involved making phone calls to State or local officials in certain States during the time period after November 3rd. Is that right?

Yes.

Okay. And I think the States that you identified for us where you made calls, either you or one of your colleagues that was working alongside you on this project, were Michigan, Georgia, Arizona, Nevada, and Pennsylvania, some combination of those States. Is that right?

Yes, some combination.

Okay. Great.

And, Ms. McCallum, is it accurate to say that those States that we just identified at the time that you were making these calls, which you've told us was in the very end of November or early December, that those were States that were being contested by the Trump campaign?

I'll preface it by saying, you know, I'm not a spokesman for the campaign. I'd like to reiterate, I was not involved in any conversations of strategy or, you know,


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/102

102 plans that the Trump campaign was making. But l assume that would be an accurate representation, but I don't believe that I am, you know, the full—the correct person to ask.

Understood. But as far as the context of the calls that you were being asked to make, did you understand at the time that the reason why these States were selected for calls was because the Trump campaign was contesting the election in those States?

Can you repeat the question?

Sure. Not asking you to speak, you know, as to any legal strategy of the campaign or anything, but for the context of the assignment that you were given to make calls into these specific States at the time that you were given it, did you understand that the context was because the outcome of the election was being contested by the Trump campaign in those States?

Yes, I believe that would be accurate to say that.

Okay. Did you make calls into any other States other than the ones that we've discussed that were sort of in your earlier responsibilities considered battleground States? One example might be Florida.

Not to my knowledge.

Okay. And do you have any—did you have any understanding at the time as to—actually, let me rephrase.

Would you agree that the reason why you were not asked to make calls into a formal battleground State like Florida at the end of November or early December is because the Trump campaign was not contesting the outcome in that State?

I believe that to be the case, but if you want a more clear answer, I would recommend asking whoever gave me the job assignment.


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/104

104 Yes, this is.

Okay. And can you tell us, how did you use this spreadsheet?

I mean, you can see on there there's, you know—it's obviously redacted, but contact information and the name of the senator or representative. And then, you know, you can see where it says caller. And then, you know, you can see in there VM for voicemail, notes, things like that.

And caller, is that who is assigned to call the elected official?

Correct.

On the first page, so it's Bates 1528—

A Yeah.

—there are six States. So it's Arizona, Georgia, Michigan, Nevada, Pennsylvania, and Wisconsin. I don't think we had mentioned Wisconsin before. Do you recall that Wisconsin was part of the States that you and your other colleagues were calling legislators in?

I don't have any memory of calling anyone in Wisconsin. Maybe there were calls. | mean, this was over a year ago, so I don't remember much.

And about this first—this first page, the 1—the 1528, this very first page in here, I don't remember ever using this page. You know, like I mentioned earlier, it wasn't like one person was assigned to a certain State. You know, I'm not sure really who or why this was made. Maybe this was an idea and then it just wasn't followed up on.

I just want to be clear, you know, it's not like—like this list that I was the State point of contact and it says Georgia beside it, and I just want to be clear that that's really not the case—

No, thank you.

—of how things played out.