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54 Okay. So to the best of your recollection, what exactly did Mr. Brown say when he asked you to make these phone calls?

Just said that we would be making phone calls over text message and then sent a basic script.

Okay. And this—I know that you have produced text messages to us and we plan to talk about them, so this is not meant to be a memory test.

Okay.

If there is something that you remember that was actually communicated to you in a text message that you produce, we can start looking at documents.

So my question also was directed at, did you have any other conversations with Mr. Brown, separate from the text messages that he sent and that you produced, about what you were being asked to do?

After the text messages were sent --

Okay.

—we met in person.

And where did you meet?

Someone's hotel room. I'm not exactly sure whose.

Okay. And who else was present?

Madison Crawley, Chelsea Barnett, and Kerrick Kuder. Kerrick is K-e-r-r-i-c-k. Kuder is K-u-d-e-r.

Okay. And tell us about what was said in that meeting in the hotel room in Philadelphia in late November where you, Mr. Brown, Ms. Crawley, Ms. Barnett, and Ms. Kuder were meeting.

It was basically repetition of the text message that we all received. Beyond that, you know, there was a list of the representatives and senators and their contact


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 X INTRODUCTION

only that it was written; and even for them it presents many passages difficult to interpret, many allusions hard to understand, and intricate problems which are not to be resolved without some effort of brain. Commentaries have sprung up, almost as voluminous as those under which the texts of Dante and of Shake- speare have long groaned. These, not a few of them at least, have had the usual result of aggravating the ob- scurity which they profess to clear away, so that we are thrown back upon the poem itself to gather such meanings and suggestions as our own reason or im- agination can help us to. And, after all, these are quite sufficient for the enjoyment of what is really valuable in the poem. Such parts of it as demand the exposition of elaborate commentary, most lovers of poetry will agree, can scarcely deserve one. The moment poetry begins to deal in mysticism or phil- osophical problems, and to demand elaborate exposition, it ceases to be poetry. A natural instinct impels us to give all such rhymed obscurities the go-by, and to settle upon the flowers about whose fragrance and beauty there can be no mistake.

Of these this work presents an abundance sufficient to satisfy the most exacting taste. But to enjoy it thoroughly, the reader must bring both cultivated intelligence, and sympathy with the poetic faculty in its higher development. Those who want strong human interest must go elsewhere. They will not find it here. The whole action lies within "the limits of the sphere of dream." Even Faust and Mephistopheles are but as phantasms moving among phantasms. The pulses of the fatal passion, which resulted in the tragic ending of poor Margaret, are but poorly compensated by the fine frenzy of Faust for the Helen of antiquity. It is his imagination, not his heart, that is on fire. Ours also kindles before the exquisite painting of the poet, which sets every figure

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55 information and just an assignment of who would be calling who.

Okay. What did Mr. Brown tell you about why you were being asked to make these calls?

I don't really recall. You know, I don't really recall asking either, you know. At that point I was a low-level campaign staffer and really just thought of it as another job assignment. Yeah.

Okay. Have you been asked to make calls to State or local elected officials in your job at any other time?

Can you repeat the question?

Sure. Was this the first time that you'd been asked to call State and local elected officials on behalf of the Trump campaign?

I believe so, yes, first time.

Okay. Do you remember if anyone in that meeting asked any questions about the assignment that you were being given?

I don't remember any specific questions.

Okay. Did anyone raise any concerns about the project you were being given?

I don't recall any specific concerns.

Okay. Do you recall anyone saying where the script that you were being given, where it had come from?

No.

Do you know who prepared it?

It was sent to me from Michael Brown. I don't know if it originated anywhere else. All I know is that I got it from him.

Got it. So is it accurate to say that Mr. Brown didn't tell you who had


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72 "How much do you want for it?" asked the merchant.

"Only one kopek, sir," replied the boy, "though it is worth three ships."

The merchant bought the cat and pursued his journey, when he was suddenly stopped by some sailors, who asked him to go on board their ship with his cat, as a very big rat had got in somehow, and no one could get rid of the creature, for no dogs or cats could catch the horrid thing; but they thought that perhaps his cat would be able to succeed. The merchant agreed to this proposal, and went on board with his cat, which soon began hunting and smelling for the rat, and, after some difficulty, she caught and killed it.

When the king heard of this wonderful cat he called the merchant and offered to buy it, but at first the merchant would not sell it, saying that it did not belong to him, but that he had bought it of a little boy in the market to give to a peasant. The king, however, said that he would give him anything he liked in exchange. At last the merchant said that it was worth three ships, and if the king would give him these, he would consent to part with the cat.

The king agreed to this, and the merchant set out on his way home, when he met the workman, who stopped and asked him what he had bought with the kopek. The merchant told him the whole story, and gave him the ships, which were anchored not very far off.

The peasant was greatly amused, and asked the merchant to accept two of them for his trouble, while


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 INTRODUCTION xi

in his drama before us as vividly as could have been done by the chisel of Phidias or the pencil of Titian. We are grateful for the rich series of pictures which he has passed before our eyes, but they leave no im- pression on our heart like the ineradicable pang of one such stroke of pathos as Margaret's

"Bin ich doch noch so Jung, so jung! Und soil schon sterben!"

Again, for those who seek in the "Faust" a solution of the great problem of life, the result at which Goethe seems to arrive is, we venture to think, neither very startling nor very novel. It is no more than the truth, which wise men of all ages have preached, that by those who aspire beyond the enjoyment of selfish tastes, intellectual or sensual happiness is only to be reached through active beneficence, through the application of knowledge and power to the welfare of mankind. While Faust pored in his study over musty volumes of medicine, jurisprudence, and theology, the accumu- lation of such knowledge as they taught brought only bitterness of heart, and a feeling that it satisfied none of the higher aspirations of his nature. When Faust, in his old age, takes to reclaiming land from the sea, to building harbours, and making hundreds of his fellow creatures happy, then the cravings of his heart are for the first time satisfied. With the prospect before him of the good to follow from his philanthropic schemes, he sees the moment at hand, which in his study he had not believed could ever come, when he should say to it —

"Verweile doch! du bist so schon!"

and be content to die. It is not Mephistopheles, but Faust's own internal development, that has wrought


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Rh he himself sailed away in the other. He sailed and sailed till he came to another kingdom, on the shores of which were some splendid oak-trees; here he thought he would spend the night; so he anchored and climbed up into one of the oak-trees, and fell asleep. Suddenly he was awakened by some one talking beneath. He sat up to listen, and heard Erachta, who was a well-known robber and murderer, whom no one had been able to catch, boasting to his comrades that on the following night he intended to steal the king's beautiful daughter. His comrades, in reply, told him that if he failed to do so they would flog him with iron rods!

As soon as the peasant heard this he got down, unseen, and went to the king, told him what he had heard Erachta say, and also asked to be allowed to be in the palace and save the princess. The king thanked him, and consented, telling him that he would reward him handsomely if he succeeded in saving her.

When night came on the peasant took out his last kopek, threw it on the ground, and out came flames of fire; so that when Erachta arrived to carry off the princess he could not do so, on account of the magic power of the coin. He went back to his comrades, who kept their promise, and nearly flogged him to death with their iron rods, and then threw him into a dark cave.

Meanwhile the peasant became a great man, married the king's daughter, whose life he had saved, and lived happily for many a long year.


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 xii INTRODUCTION

this result; and thus the condition is never fulfilled which entitled Mephistopheles to claim his soul.

Another important but by no means novel truth Goethe may also have meant to enforce. It is one which is tolerably sure to have been reached by every man who has learned to place his happiness in helping toward the happiness of others — namely, that it is not here on earth that the soul can look for satisfaction. In a higher sense than was present to the mind of Ulysses in Tennyson's poem,

"All experience is an arch, wherethrough Gleams that untravelled world, whose margin fades For ever and for ever, as we move."

Problems thicken upon us the more we see, the more we think, the more we feel, of which the solution is not to be found within " this visible diurnal sphere." It is, in truth, only by the hope that these will be solved in that immortal life of which this of eartlh is but an initial stage, that existence is made endurable to those who suffer, and to those who think. This hope it was which, in the case of Socrates, for example, while it reconciled him to life, robbed death of its terrors, in the assurance that with death came the dawn of a brighter and nobler existence, of which the happiest experiences of this world were but feeble symbols, and in which he should see realised the things for which his soul had yearned on earth in vain. Almost the last words of the present poem point to the same faith, the Chorus Mysticus singing, as Faust is borne into the heavenly sphere —

"Alles Vergangliche 1st nnr ein Gleichniss; Das Unzuliingliche Hier wird Ereigniss!"


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56 drafted it?

Correct. He did not tell me who had drafted it.

Okay. Did Mr. Brown discuss with you and your colleagues in that meeting any other issues about election fraud or election integrity?

I don't recall if there was anything discussed in that meeting other than that.

Okay. And what was your understanding about this project that you were being given to call State and local officials, what was your understanding about how it fit into the current status of the campaign at that time?

Honestly, I really just didn't give the job assignment much more thought than someone told me, a low-level campaign staffer, to make a phone call and I did so. You know, to me, I don't know, you know, what his idea was of how it played into the campaign.

Okay. Maybe—you recall this meeting happening at the end of November. Is that correct?

Yes, sometime in the last few days of November.

Okay. Before that meeting when you were in Philadelphia had you had any other, you know, job responsibilities or any other projects that you were given that related to the outcome of the election, like any election fraud-related work?

There was at one time Michael Brown sent me an Excel spreadsheet that just had addresses on it and how many registered voters were registered at that particular address. And all I did there was just type the address into Google Maps and figure out if it was an apartment building or a hotel or whatever type of building that address was.

Okay. And what did you do with that information once you had researched it on Google Maps?

Just plugged in what it was into an Excel spreadsheet and sent it back to him.


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 }}


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Rh

PERFECT GOODS. LOWEST PRICES.


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 Books Stationery

Pictures

Picture Framing

THE KORNER & WOOD CO

737 Euclid Avenue

Have You a Certain Way in Which You Like Your Laundry?

TELL US AND YOU ARE CERTAIN TO HAVE YOUR WAY

The Cleveland Laundry Co.

2820-2840 Carnegie Ave., S. E.

Prospect 1549

The Crooks Whigam Co.

PURE MILK AND CREAM-WHOLESALE AND RETAIL

Our goods are as good as the Best. Pre pasteurized Milk and Cream heated to 140° held 30 minutes. Let there be a trial and the service will do the rest

CREST 140 BELL, EDDY 266

110-112-114 L0CKW00D AVE.

EAST CLEVELAND

CITY ICE DELIVERY CO.

PURE CRYSTAL ICE

DISTILLATA

THE PURE TABLE WATER

Principal Offices:

908 New England Building

Cleveland, O.


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74

lived, once upon a time, a Russian peasant, with his wife and two children, a little girl and a wee little boy.

One day the peasant and his wife were getting ready to go to market, so they said to the little girl, who was to stop at home,—

"We are going up to town to market, and will buy you a pretty little handkerchief and a cake but you must promise to be a good girl while we are away; take care of your little brother, and don't go out into the road, but remain in the garden and play."

So saying, they left the hut and went off to market. The little girl took her little brother, and, after putting him on the grass under the window, left him to play with some kittens, while she went to look out of the garden gate at the village children, who were playing about in the road. After having watched them for some time, she thought it would be rather jolly to go and join them in their game. Away she ran, quite forgetting what her parents had said. While she was playing with her companions she noticed some red flamingoes fly into the garden. Now, these creatures had the reputation of stealing very small children, so


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 P. B. SHERMAN & CO.

Merchant tailors

10641 Euclid Avenue

CLEVELAND

McNALLY-DOYLE

CATERERS

CONFECTIONERS and BAKERS

6412-14 Euclid Avenue

Bell E. 3760

CENTRAL 898

JURY BROTHERS

GROCERS

10625-29 EUCLID AVENUE

EVERYTHING THE BEST

IN THE LINE OF

MEATS, POULTRY and FISH

— AT—

ALBON'S 6022 Euclid Avenue

CLEVELAND, OHIO


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 N. O. STONE & CO.,

FINE Footwear.

312-18 EUCLID AVENUE,

CLEVELAND.

THE BERMUDAS are a good resort both summer and winter. The Princess Hotel at Hamilton is the chief hotel. Information gladly furnished.

Bell Phone, Main 3560

Cuy. Phone, Central 3560

The Schafer-Suhr Coal Co.

WHOLESALE AND RETAIL

COAL and COKE

Sole Agents for the Celebrated Dixie Gem Soft Coal

Cleveland, Ohio

General Office Room 410 Cuyahoga Building


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Rh when our little friend saw them she left her game and ran back to the garden to look after her little brother, when what was her grief to find him missing. She searched and searched all over the place, but in vain; he was nowhere to be found!

"Perhaps those horrid red flamingoes have stolen him!" she thought.

So she ran out into the fields as fast as ever her legs could carry her, in hopes of overtaking the flamingoes, when, greatly to her surprise, she saw a stove standing in a field with a quantity of cakes and things baking on it.

"Stove! stove!" she cried, "can you tell me whither the flamingoes have gone?"

"Yes," replied the stove; "but first eat one of my cakes, and then I will tell you where they have gone."

But the little girl was in too great a hurry to think of eating anything.

"We don't eat any pastry at home," she answered, and ran on farther, until she came in sight of an apple-tree.

"Apple-tree, apple-tree!" she cried, "can you tell me where the flamingoes have flown to?"

"First eat one of my apples," answered the tree. But the little girl replied as before,—

"We eat no apples at home," and ran on until she came to a river of milk, the banks of which were of jelly.

"Milky river and jelly banks, tell me, oh! tell me, whither the flamingoes have flown?"

But they replied,—


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The Suffragists were not alone in their work and devotion to their country. Women on both sides of the camp paid a toll to the bloody monster. This, of course, was not a new occurrence. Women always paid the highest price for all wars. Not only in excessive labor and privation, but in actual bloodshed, in the loss of life and limb.

During the Civil War women gave freely the flesh of their flesh, the blood of their blood by sending their sons to the front, while they, at home, were separated from kith and kin, and starved or froze to death. From the day the first shot was fired on Fort Sumpter to the hour when peace was declared they bravely manned all the industries, and branches of commerce, and education deserted by the men called to the battlefield. They produced, sold and bought the world’s goods, taught the young and nursed the wounded and feeble. With one stroke of the sword they were turned from a mere appendage of men to self-supporting beings, often supporting the other weaker members of their families. When peace was proclaimed there was fully a million of such women in this country.

Their presence was a great surprise to the hundreds of thousands of men returning from the battlefield. Instead of finding their plows and workbenches waiting for them, they found them used by a new army of workers. An army of women so vastly different from the creatures they left behind when they went at their country's call.

This, then, was the outcome of the Civil War; not so intended, to be sure, but such was the result. Fought: primarily to free the black man, it proved a great step to freedom for the struggling white woman.


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 ROBERT A. KUMMER

TAILOR

Cleveland

E. B. BROWN

PRESCRIPTION AND MANUFACTURING

OPTICIAN

314-315 SCHOFIELD BUILDING CLEVELAND

The Smith & Oby Co

Are Doing More

PLUMBING and HEATING

In the Buildings of Western Reserve University than all other Companies

1131 Boliver Road, Cleveland


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76 "First taste us, sweet maiden, and we will tell you what we know."

"No, not now, for at home we do not waste our time in eating and drinking when we have other things of greater importance to do."

The little girl at last got very tired from all the running she had done, and was just about to sit down and rest, when she suddenly beheld a hedgehog close to her. At first she was inclined to push it out of her way, but then she thought she might prick herself, and besides the hedgehog would most likely be able to tell her something about the flamingoes; so she turned, and, with a very sweet little smile, asked it coaxingly,—

"Dear little hedgehog, tell me, if you can, whither the flamingoes have gone?"

The hedgehog at first looked scornfully at her, but on second thoughts it condescended to show her the way. She thanked it, and ran on until she came to a funny-looking old hut, standing on chickens' legs! which kept on going round and round like a windmill, and in it sat an old gipsy; but who was it that sat at the window playing with a golden apple? It was a nice pretty little boy, with a curly head of hair! When the little girl saw him she flew to the window, and caught the chubby little fellow in her arms; for he was no other than her lost brother, and she ran away as fast as her legs could carry her.

When the old gipsy saw what had happened she called the red flamingoes, and ordered them to overtake the little girl, who, when she saw the creatures


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 Through Three Great Stores

The Chandler & Rudd Company

serves the friends of Western Reserve University and the people of Cleveland.

The University neighborhood is readily served through the Fairmount Store; the Willson Store serves the East 55th Street district; the Down-town Store serves the general community.

Luncheons are served every day except Sunday at the Down-town Store.

The Fairmount Store, 10609 Euclid Avenue

Garfield 3400

The Willson Store,—6000 Euclid Avenue

Rosedale 3260

The Down-town Store, 234 Euclid Avenue

Main 4260


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The first half of the nineteenth century was a great iconoclast. It tore our conception of woman's sphere from its age-long mooring place, shattered all former traditions, trampled on custom and convention, creating chaos and dissatisfaction where peace and submission formerly reigned. The second half of the century has on the other hand given women the wonderful impetus which prompted them to rebuild on the ruins of the past. With the growth of industrialism, in the midst of general expansion, women took their place alongside of the men, exceeding them in some branches, holding their own in others, everywhere doing their best and convincing society that it must make room for them in the outside world, must, sooner or later, grant them the right of way.

The colleges opened their doors to women and, of course, the professions, sciences and arts had to accept them as legitimate participants. Before long commerce made the discovery that women were necessary to its success. Organized labor now claimed them for its own. The most hostile mixed trades invited their women co-workers to join the union, urged them to form separate locals, if they so wished.

Woman's place in society was advancing at the rate of a year in an hour. In view of this the Legislators of their own accord granted to women legal recognition and greater political rights. First came the granting of school suffrage and a voice and vote in the management of educational institutions. This was followed by the granting to women municipal suffrage in some States and tax suffrage in others, while one of the far western


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Rh flying after her, ran on faster and faster, till she came to the milky river and jelly banks.

"Hide me! hide me!" she cried, "for the flamingoes are chasing me."

"Taste us first, pretty maiden, and then we will hide you."

She obeyed this time as quickly as she could, and then was told to hide under one of the jelly banks. The flamingoes, not noticing this, flew past; and when they were a good way off, the little girl crept from under the jelly bank, thanked it, promised to recommend it to all her friends, and ran along with her brother in her arms. But the flamingoes soon saw her, and began to fly after her again. What was she to do? Suddenly she remembered the apple-tree, and, running up to it, asked it to hide her.

"Not unless you promise to eat one of my apples," was the reply.

There was no help for it; so the little girl took an apple, and, after she had bitten it, the apple-tree covered her over with leaves and blossoms. The flamingoes, not seeing her, flew past, as before. When she thought the coast was clear, the little girl got out from under the leaves and ran on; but the flamingoes saw her again, and were after her in a moment. They were now just over her head, and if the stove had not been quite so close to where she was, she would have been at a loss to know what to do. She climbed into the stove, and took some of the pastry in with her, and after she had eaten a cake or two, she got out again, while the flamingoes flew past.


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 States, Wyoming, braved the prejudice of the world and gave its women full suffrage alike with men.

The decade 1890–1900 witnessed the enfranchisement of women in three more States: Colorado, Utah and Idaho.

The difficulties encountered by the early champions of the suffrage cause disappeared; people were accepting the event as a matter of course. This may, perhaps, be explained by the fact that during the decade in question women made another stride forward, their numbers in the bread-winning occupations increasing faster than the numbers of men. During that period the number of women workers rose to nearly 5,000,000, according to the census of 1900.

Suffrage met with great opposition only so long as it was not an absolute necessity; so long as women did not come in direct contact with the outside world. Political liberation was always the result of economic advance. The pressure from below brought to bear upon society by the ever growing host had its effect.

The new century was greeted by a woman as vastly different from the Great Grandmother of a century ago as the hand loom and spinning wheel differ from the steam engine and electric motor.

In one century woman passed through five hundred years of progress. She grew to full womanhood, struck out for herself and entered all but seven branches of the world's occupations, became the buyer of the world's retail goods, constituted three-fourths of all the retail sellers, four-fifths of its educators, everywhere bearing the world's burdens, sharing in its responsibilities. The


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 transfer of the making of the food products from the home to factory left a large void in woman's life, increased the necessity of specialization and woman's seeking self-support. The first decade of the new century witnessed the doubling of the number of women breadwinners, the latest census recording over 8,000,000. Within this last decade six more States granted woman suffrage—Washington, Arizona, California, Oregon, Kansas and Illinois—making a total of 10 States in which 3,500,000 women exercised the right of voice and vote in the government of the land. Since then Montana and Nevada have followed suit. The awakening of the Social Conscience in women is in great evidence there. The individual mother did not grow less motherly because of this, but the motherly feeling in women has broadened out, became more human, embracing the children of the Nation.

YOU, who have come to womanhood during the second decade, have advanced still more. The experience gained by your grandmother and mother came you in good stead, moulded YOU into an independent being possessing all the faculties essential to the human race.

YOUR childhood days differed but little from those of your brother. YOU and he both had the freedom of play together in: the street or park. You used the same toys, resorted to the same games. You went together to Kindergarten, where they taught you both how to sew, build toy boats, construct houses from blocks and make bread out of clay; sex was not differentiated at all. This same attitude was taken at school. You sat on the same


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57 Okay. And do you recall what State those addresses were in?

Pennsylvania.

That was for Pennsylvania, okay.

Any other projects that you've been given related to allegations of election fraud other than the affidavit sorting that we talked about and this research about addresses?

Yes. On—sometime a few days before Christmas, maybe December 23rd, Peter McGinnis, who is Mike Roman's assistant, reached out to Madison Crawley and myself about researching a list of incapacitated, I believe is the word, voters in Wisconsin and just asked us to, you know, look up these people and see if they were actually incapacitated at the time or not based on, you know, social media postings or something like that. And that information, same thing, was just plugged into, you know, a document and sent back to Peter.

Okay. And what was Mr. Roman's job title with the campaign?

Director of election day operations.

Okay. And what was your understanding of his responsibilities?

Overseeing election day operations.

Okay. Had you—you mentioned that he was physically in Pennsylvania when you were there. Is that right?

That's correct. I saw him a couple times while I was in Philadelphia.

Okay. And just in general, did you have any—had you had any previous interactions with Mr. Roman before you got to Pennsylvania?

I believe I met him maybe once or twice at headquarters more than—nothing more than, you know, introduction—"Hi, I'm Angela," "Hi, I'm Mr. Roman," you know.

Right. Okay. And did you have any other general understanding of what


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 bench and competed for the same honors. You moved on together from school to High School, from there to College or work.

Here came an abrupt change. After being brought up according to the new conception, prepared for a vocation in life on the same lines with your brother, YOU are given to understand that YOU are, after all, only a woman, that a woman is a different creature, the weaker sex, in spite of the fact that you may excel your brother as an athlete. You have to follow in the narrow path of prescribed convention and code of morality, while he has the freedom of the world. Upon entering on your vocation in life you find yourself hampered by the impediments of sex, your chances of advance are curtailed. When you both became of age he was given a voice and vote in the government and administration of the land, while you were denied this right.

YOU are dissatisfied, it is only natural that you should be so. The world cannot expect you to bow to eighteenth century laws, after it brought YOU up according to twentieth century methods. YOUR wings have grown, YOU must be given a chance to use them. It is little short of a crime to shackle you to the customs of the past. The Nation needs your assistance fully as much as YOU need the right to exercise your influence on its government. YOU need the suffrage in order to use your vote to change conditions, to put an end to all bloody wars, to the enslavement of one being by another, to the system of profit and greed, to make life worth living.

YOU dare not close your eyes to the serious questions of life, pass your days as if in a trance. You are doing an injustice to your intellect by this inactivity. Whether you recognize it or not, YOU want to be independent, YOU are longing for a purse of your own. YOU insist upon having your


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 say in matters which concern your future welfare. Neither father nor husband can make you bow to their will.

YOUR future is before you, for you to make or mar. The world can be yours if YOU make an effort to make it worth while having. YOU, the woman of to-day, are the bulwark of our National strength; it is within your power to become the equal and comrade of man. "She who would be free must herself strike the blow."


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58 his connection was to the campaign or his previous responsibilities, sort of where he fit?

Mostly what I knew about him is he was who Michael Brown reported to.

Okay.

Really nothing beyond that.

Okay. Did he work in the White House?

Pardon?

Did Mr. Roman work in the White House?

At one point, I believe, very early in the administration. I have no idea what his role was there.

Okay. And did you have any understanding of did he have a connection to Pennsylvania?

He's from Philadelphia.

Okay.

That's where he resides.

Any other understanding of what were his responsibilities in Philadelphia in this post-election period when you were there?

I don't know his specific job responsibilities while he was there or before or after.

Okay.

Okay. Yeah, go ahead.

 * BY

Just a really quick followup, Ms. McCallum.

When you said earlier, you said you were given addresses and you were looking them up in Google and then plugging them into a spreadsheet, and Mr. Brown asked you to do that. Is that right?


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59 That's correct.

Do you know what Mr. Brown was going to do with that information?

I have no idea.

And when—I believe you said it was Mr. McGinnis, who was assistant to Mr. Roman, asked you to research what you believe might have been incapacitated voters in Wisconsin. Do you know why he needed that information?

No. He mentioned someone named Jon, J-o-n, but I don't know who Jon is, so—

Mentioned him in the sense that—

Mentioned in the sense that I believe Peter McGinnis was sending them to Jon, whoever Jon is.

And you believe this concerned the State of Wisconsin?

The list that I received of voters to look up were, I believe, based solely in Wisconsin.

And do you know whether Mr. McGinnis was working in Wisconsin at the time?

I believe he was home with his family for Christmas.

And I also would like to clarify, I did say that Peter McGinnis was Mike Roman's assistant. I have no idea if that's, you know, his official title or not. That's just the role that I saw him acting in. I believe he was a contractor as well, but I'm not entirely sure of his employment status.

Okay. Thank you for that clarification.

And when you said Mr. McGinnis, he might have been home with his family, do you know where home was for him for Christmas?

Somewhere in the Philadelphia area.


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60 Okay. Okay. Thank you.

 * BY

Okay. So just one more question and then we can take our break.

Going back to the meeting that you were starting to tell us about where you met with Mr. Brown with several of your colleagues in a hotel room about the project regarding calling State and local officials, had Pennsylvania been—the Presidential race in Pennsylvania been called at that point?

Sorry, could you repeat the question?

Sure. The time period that you were starting to tell us about where you met in a hotel room, Mr. Brown gave you the assignment of calling certain State and local elected officials, you recall that that was at the end of November.

Uh-huh.

Is that right? Do you remember that it was after the election, the Presidential election in Pennsylvania, had been called?

Mr. Objection, vague. Can you define "called"?

 * BY

Sure. The—well, your—one of your responsibilities on election night was monitoring the media to determine when each network was calling the race.

Uh-huh.

Announcing their conclusion about who would be the winner in the Presidential race. Is that correct?

Is that correct that was my role on election night?

Yes.

Yes.

Okay. And was Pennsylvania called on election night?


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61 I don't remember.

Okay.

I mean, there are 50 States, so—

I remember that there were several contested States that weren't called on election night. Is that consistent with your recollection?

Yes.

Yes. And I believe Pennsylvania was one of them that didn't get called immediately. Do you agree with that?

I agree.

Okay. When you—do you remember that there did come a time when the media had announced their conclusion about who would be the winner of the Presidential election in Pennsylvania?

I believe that they—that they, being the media, had called the entire Presidential nationwide sometime the second week in November. So, yes, by your timeline that would be accurate.

Okay. So you remember that your meeting with Mr. Brown occurred after that?

After the media had determined that Pennsylvania was going to be called for Joe Biden.

Okay. And do you remember the secretary of state of Pennsylvania issuing an official result of the election while you were working for the campaign in Pennsylvania?

I don't have any recollection of when that happened.

Okay. Do you—you described for us the process that lawyers for the campaign were collecting affidavits.


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62 Uh-huh.

Do you have any understanding of what the status was of the Presidential election at that time?

Can you clarify?

Sure. When you were assisting with sorting affidavits and declarations that were being collected by lawyers on behalf of the Trump campaign, do you have a—do you remember what the status was of the Presidential—the Presidential election in Pennsylvania at that time?

Mr. Objection, vague. Can you define "status"? That could mean a lot of things.

 * BY

Sure. Do you agree that there was litigation related to the outcome of the Presidential election in Pennsylvania?

Do I—I'm sorry. I'm just getting really confused as to what you're asking.

Sure.

Maybe let's just start that question over.

Sure. I'm merely trying to establish the timing of when you met with Mr. Brown in the hotel room to discuss the project about calling State and local officials.

Uh-huh.

And I'm trying to determine whether that was after the election result had been officially determined that President—now President Biden had won the State of Pennsylvania.

I told you that that meeting occurred sometime in the last couple of days of November. As far as being aware of the date when the election was officially or unofficially determined that Pennsylvania would go to President Biden, I don't know


text: Index:The German Spartacists, Their Aims and Objects (1919).djvu


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63 when officially or unofficially Pennsylvania was called for Joe Biden, so I can't answer that question.

Okay. Is it your understanding though that there—the Trump campaign and lawyers supporting the Trump campaign were working to contest the outcome of the official, you know, the official result of the Presidential election in Pennsylvania?

I stated earlier that I have no idea what was going on on the litigation front for attorneys representing the Trump campaign, so I just—I don't think I can answer that. I don't know.

Okay. Maybe this is a good time to take our break?

Mr. Okay.

If that's—Ms. Lofgren, unless you have any questions before we take a brief break?

Ms. No, I'm fine. And how long will the break be, do we think?

Mr. Brothers, do you want to proceed with another sort of similar block of questioning or would you like to take a longer break?

Mr. Can we have a conversation—

Yeah.

Mr. —about how long you think we're going to be going?

Yeah. Maybe—

Mr. I don't know if we need to be on the record.

Yeah, I think we can go off the record now.

[Recess.]


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 difference there is between self-existence and independence again remains unexplained. Self-existence is explained as follows:

“God is called self-existent because he does not owe his existence to any other being, but has his existence, and everything else which he has, from himself.”

His independence is explained on p. 110 as follows:

“Under the name of independence in God we understand a quality by force of which he is in his essence and forces and actions determined only by himself and not by anything external, and he is self-satisfied (αὐτάρκης, ἀνενδεής), self-willed (αὐτεξούσιος), self-ruled (αὐτοκράτης),—this property of God results from the preceding. If God is a self-existent being and everything he has he has through himself, that means that he is not dependent on anybody, at least not in his existence and powers.” (p. 110.)

Thus, in the first attribute of unlimitedness there is attached to it, for some reason, the idea of all-perfection (an unused and badly compounded word), which from its composition has an entirely different meaning from unlimitedness. But the words “self-existence” and “independence,” which, according to the definition of the author himself, express the identical idea, are separated.

(4) Immeasurableness, which is only a synonym of unlimitedness, is suddenly combined into one with omnipresence, which has nothing in common with that idea. Then:

(5) Eternity and (6) unchangeableness are again separated, though they form one idea, for changeableness takes place only in time, and time is only the consequence of changeableness.

(7) Almightiness, which is defined by the concept of unlimited force, though neither before nor later will there be anything said about force. But that is far from being all. We must remember that after the disclosure of the essence of God in himself (Art. 17,


text: The Threat to the Labor Movement/Section 14


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 p. 95), we have had disclosed to us the essential properties of God (Art. 18, p. 102). Of the essential properties of God there have now been disclosed to us the essential properties of God in general (Art. 19, p. 103). We still are to get the disclosure of the properties, at first, of God’s mind (Art. 20, p. 122), and then of the properties of God’s will (Art. 21, p. 129).

“God’s mind may be viewed from two sides: from the theoretical and from the practical side, that is, in itself and in relation to God’s actions. In the first case we get the idea of one property of this mind, of omniscience; in the latter, of another, of the highest all-wisdom.”

God knows everything in himself. What else does he know if he has all-wisdom? On p. 127 it says:

“All-wisdom consists in the completest knowledge of the best purposes and the best means, and at the same time in the fullest ability to apply the latter to the first.”

The knowledge of the best purposes and means! But how can an unlimited, all-satisfied being have any purposes? And what concept of means can there be applied to an almighty being? But that is not enough:

“Holy Scripture defines in detail the subjects of the divine knowledge. It bears testimony in general to the fact that God knows everything, and in particular, that he knows himself and everything outside of himself: everything possible and actual, everything past, present, and future.” (p. 122.)

Then, in parts, with quotations from Holy Scripture, the author proves that God knows (a) everything, (b) himself, (c) everything possible, (d) everything existing, (e) the past, (f) the present, (g) the future. But God is outside of time, according to the Theology, above time,—so what past and future is there for him? And God is outside of space,—he is an unlimited, limitless, omniscient being,—how can there be anything “outside of” him? “Outside of” means beyond the limits, beyond


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 the borders of something limited. I am not exaggerating, am not on purpose expressing myself in a strange manner, on the contrary, I am using every effort to soften the wildness of the expressions. Read pp. 123-125! What am I saying! Open those two volumes anywhere, and read them! It is all the time the same, and the farther you proceed, the more liberated from all laws of the connection of thoughts and words!

“21. The will of God may be viewed from two sides: in itself and in relation to creatures. In the first case it presents itself to us (a) in the highest degree free according to its essence, and (b) all-holy in its free activity. In the latter it appears, first of all, (a) all-good,—since goodness is the first and chief cause of all divine acts in relation to all creatures, rational and irrational; then, (b) in particular, in relation to rational creatures only, true and correct, for it is revealed to them in the form of a moral law for their wills, and in the form of promises or moral incitements toward the performance of this law; finally (c) all-just, in so far as it watches the moral actions of these creatures and repays them according to their deserts. Thus the chief properties of the will of God, or, more correctly, the chief divine properties according to his will, are (1) highest freedom, (2) completest holiness, (3) infinite goodness, (4) completest truth and correctness, and (5) infinite justice.” (pp. 129 and 130.)

So it turns out that the limitless, unlimited God is free, and this is proved by texts. And, as always, the texts show that those who wrote and spoke those words did not understand God and only approached a comprehension of him and spoke of a strong, pagan god, but not of the God we believe in.

“I have made the earth, the man and the beast that are upon the ground, by my great power and by my out-stretched arm, and have given it unto


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 whom it seemed meet unto me (Jer. xxvii. 5). I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion (Rom ix. 15; cf. Exod. xxxii. 19). And he doeth according to his will in the army of heaven, and among the inhabitants of the earth and none can stay his hand, or say unto him, What doest thou? (Dan. iv. 35; cf. Job xxiii. 13). The Most High ruleth in the kingdom of men, and giveth it to whomsoever he will (Dan. iv. 17, 25, 32). The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will (Prov. xxi. 1). Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father; but the very hairs of your head are all numbered (Matt. x. 29, 30). (c) In the redemption of man: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will (Ephes. i. 5). Having made known unto us the mys tery of his will, according to his good pleasure which he hath purposed in himself (Ephes. i. 9). And Christ the Saviour gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom he glory for ever and ever (Gal. i. 4, 5). (d) For our regeneration and purification” (all this is an account of the manifestations of God’s freedom): “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures (James i. 18). But the manifestation of the Spirit is given to every man to profit withal; for to one is given by the Spirit the word of wisdom; to another, the word of knowledge by the same Spirit But all these worketh that one and the self-same Spirit, dividing to every man severally as he will (1 Cor. xii. 7, 8, 11).

“The holy fathers and teachers of the church, who in


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 their writings mentioned the divine freedom in general, frequently expressed their ideas with peculiar clearness, in three cases, (a) when they armed themselves against the ancient philosophers, who affirmed that the universe was eternal and had sprung from God not by his will, but of necessity, as the shadow from the body, or the glow from the light, (b) when they refuted the errors of the pagans and certain heretics, who asserted that everything in the universe and God himself were subject to fate, and (c) when, wishing to define wherein the image of God consisted in us, they assumed it to be in man’s free will. In all these cases they pointed out that God was not subject to any necessity and quite freely determined himself toward actions; that he had created in the beginning everything which he had wished and as he had wished, and continued to do everything in the world only by his will, and that he, in general, in his essence, was self-willed.

“Indeed, if God is a most perfect spirit, and an independent and almighty spirit, our reason, too, must be conscious of the fact that God is free in the highest degree according to his essence; freedom is a most essential property of a conscious spirit, and he who is all-powerful and holds everything in his power, himself not dependent on anything, cannot be subject to necessity or compulsion.

“(2) Completest holiness. Calling God holy (άγιος, sanctus), we profess that he is completely pure from all sin, that he cannot even sin, and in all his acts is entirely true to the moral law, and so he hates the evil and loves only the good in all his creatures.” (pp. 130-132.)

The holiness consists in God's not sinning, and in his hating evil. And again a confirmation of this scoffing from Holy Scripture.

“(3) Infinite goodness. Goodness in God is a property by which he is always ready to confer, and actually does confer, as many benefits as each of the creatures is able to receive by its nature and condition.”


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78 On ran the little girl and the creatures after her. Fortunately her home was not very far off now. The birds were very close upon her; this time, in fact, their wings actually touched her face! They even tried to take away the little boy! But still on ran the little girl, tired though she was. At last she managed to get inside the house, and after shutting the doors and windows very quickly, she dropped down on the nearest chair to rest. Meanwhile the flamingoes flew round, trying their hardest to get in; but, finding that they could not succeed, they screamed and screamed till they became quite hoarse, and were obliged to return to the old gipsy without the child.

When the peasant and his wife came back from market, and saw that their little boy was quite safe and happy, they gave the little girl the handkerchief and the cake, which they had promised her, and also a little lecture on obedience when they heard the story. Of course, the little girl never forgot the lecture, and still less the flamingoes. From that day she never went out to play in the road when told to look after her little baby brother, but lived happily with her parents many years after.


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Rh

a distant kingdom, near the World's End, lived a king and queen who had an only son, named Prince Nekita. When this prince had arrived at the age of fourteen, he went to "look up" a favourite groom of his. Now this groom had been in the habit of always telling Prince Nekita (when quite a child) some very pretty fairy tales, which the young prince had greatly enjoyed, but since the prince had come into his "teens," he had had other things to do, and had not had time to listen to these stories; but on this particular day it so happened that he had a half-holiday, and thought it would be rather a good idea to go and spend it in the stables. Away he went, and this is what the groom had to say:—

"I have something far more important than a fairy tale to tell you to-day, Prince Nekita," said the groom gravely, "and am right glad that you have come to me, for you are in great danger. Listen—the queen, your mother, will soon have a daughter, but by no means a good one; the child will grow into a dreadful old witch, and will kill your father and mother and all the grand people at court, and if you stay in the palace, she will kill you, too; so if you


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 need of the correctionary measures by the chiefs: law is not made for the righteous man (1 Tim. i. 9). But if vicious people were not restrained by fear of the chiefs, they would fill the cities with endless calamities. Knowing this, Paul said: There is no power but of God: the powers that be are ordained by God (Rom. xiii. 1). What the crossbeams are in the houses, the chiefs are in the cities. Destroy them, the walls will fall to pieces and crumble: thus, if the chiefs and the fear which they cause were to be taken away from the world, the houses, and cities, and nations would with great boldness fall upon each other, for there would not be any one to restrain and stop them and by the threat of punishment to compel them to keep the peace.” (pp. 585 and 586.)

118. God provides for individuals. Proved by Holy Scripture.

119. God provides mainly for the righteous: solution of a perplexity. The perplexity is, why are the righteous unhappy? The answer is, that they receive their rewards beyond the grave.

120. Manner in which God provides for man, and connection with the next part. There are two methods of divine providence: natural and supernatural.

121. The moral application of the dogma:

“Himself ruling the kingdoms of earth, the Highest himself puts kings over them, by means of a mysterious anointment imparts power and dominion to his chosen ones, and crowns them in honour and glory for the good of the nations. Hence it is the duty of each son of his country: (a) to stand in awe before his monarch, as before the anointed one of God; (b) to love him as the common father, given by the Highest for the great family of the nation, and weighted down with cares about the happiness of one and all; (c) to obey him as one who is clothed in power from above, and ruling and guided by God in his affairs of state; (d) to pray for the king that the Lord


text: 'Twixt Land and Sea/The Secret Sharer

title: 'Twixt Land and Sea/The Secret Sharer


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 Indeed it needs it. The necessity of this contradiction will be made clear in the teaching about grace. After this follows:

102. The moral application of the dogma. It consists in (1) singing praises to God, (2) hoping in him, (3) praying, (4) complying with God’s providence, and (5) doing good to others, even as God does it. With this properly ends the teaching about divine providence. The next section is only a justification of the coarsest superstitions which are connected with this teaching.

Here is what the Theology deduces from divine providence. About divine providence in relation to the spiritual world.

103. The connection with what precedes.

104. God coöperates with the good angels. Proved by Holy Scripture. The angels serve the all-satisfied, all-perfect God.

105. God directs the good angels: (a) their serving God.

106. (b) Angels in the service of men: (aa) in general “they are given for the preservation of cities, kingdoms, districts, monasteries, churches, and men, both clerical and lay—”

107. (bb) Angels as guardians of human societies. There are angels of kingdoms, nations, and churches.

108. (cc) Angels as guardians of private individuals.

109. God merely allows the activity of evil angels. God only permits the devils to act.

110. God has limited and still limits the activity of the evil spirits, directing it, withal, toward good results. In this chapter there is an account, confirmed by Scripture, of all kinds of devils, of how to protect oneself against them with the cross and with prayers, and what the devils are good for: they humble us, and so forth.

111. The moral application of the dogma about the angels and devils is this, that it is necessary to worship the angels and fear the devil:


text: 'Twixt Land and Sea/Freya of the Seven Isles


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 “And if we fall in the struggle, if we sin, let us not be frightened before the evil, let us not give ourselves over to despair: we have an advocate with the Father, Jesus Christ the righteous (1 John ii. 1). Let us call him, with sincere repentance for our fall and with sincere faith, and he will raise us up, and will again clothe us with all the weapons, that we may be able to oppose our eternal foe.” (p. 575.)

112, 113, 114 impress upon us, with confirmations from Holy Scripture, the idea that God rules the material world, and that therefore the moral application of the dogma is, to pray God for rain, good weather, and healing, and not to risk our healths too much.

116. God’s especial care of men.

117. God provides for kingdoms and nations. The essence of this article, confirmed by Holy Scripture, is as follows:

“The health of kings causes our peace—For God has established the powers for the common good. And would it not be unjust, if they bore arms and waged war that we might live in peace, while we did not send up prayers for those who were subjecting themselves to dangers and waging war? Thus this matter (the prayer for the kings) is not merely a graceful act, but is performed by the law of justice.” (p. 585.)

And in another place: “Destroy the places of justice, and you will destroy all order in our life; remove the helmsman from the ship, and you will send it to the bottom; take the leader away from the army, and you will give the soldiers into captivity to the enemy. Thus, if you deprive the cities of their chiefs, we shall act more senselessly than the animals which cannot speak,—we shall bite and devour one another (Gal. v. 15), the rich will devour the poor, the strong the weak, the bold the meek. But now, by the grace of God, nothing of the kind happens. Those who live honestly, naturally have no


text:
Annual Report of the Archæological Survey of India

Cunningham Reports
The Cunningham Reports are works in this series written by Alexander Cunningham.
 * Volume 1, on 1862-1865(1871)
 * Volume 2, on 1862-1865(1871)
 * Volume 3, on 1871-1872(1873)
 * Volume 4, on 1871-1872(1874)
 * Volume 5, on 1872-1873(1875)
 * Volume 6, on 1871-1873(1878)
 * Volume 7, on 1871-1874(1878)
 * Volume 8, on 1872-1873(1878)
 * Volume 9, on 1873-1875(1879)
 * Volume 10, on 1874-1877(1880)
 * Volume 11, on 1875-1878(1880)
 * Volume 12, on 1874-1876(1879)
 * Volume 13, on 1874-1876(1879)
 * Volume 14, on 1878-1879(1882)
 * Volume 15, on 1879-1880(1882)
 * Volume 16, on 1880-1881(1883)
 * Volume 17, on 1881-1882(1884)
 * Volume 18, on 1875-1877(1883)
 * Volume 19, on 1881-1882(1885)
 * Volume 20, on 1882-1883(1885)
 * Volume 21, on 1883-1885(1885)
 * Volume 22, on 1877-1880(1885)
 * Volume 23, on 1883-1884(1887)

Department Reports
Works in this series are those not solely authored by Alexander Cunningham, due to his passing in 1893, and are instead published under the Department of Archæology of the government of India generally.
 * Annual Report of the Archæological Survey of India 1902-03 (1904)
 * Annual Report of the Archæological Survey of India 1903-04 (1906)
 * Annual Report of the Archæological Survey of India 1904-05 (1908)
 * Annual Report of the Archæological Survey of India 1909-10 (1914)
 * Annual Report of the Archæological Survey of India 1911-12 (1915)
 * Annual Report of the Archæological Survey of India 1913-14 (1915)
 * Annual Report of the Archæological Survey of India 1927-28 (1931)


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 And here is how this goodness is confirmed:

“Goodness is the chief cause of creation and providence; God has existed and continued in bliss since eternity, without having any need of any one; but only of his infinite goodness he wanted to make other beings. the copartners of his bliss, and so he gave them existence, adorned them with various perfections, and did not stop lavishing upon them all benefits which are necessary for existence and bliss.” (p. 138.)

From eternity, that is, an endless number of years, God lived in bliss by himself and with all his all-wisdom had not thought before of creating the world. Thus goodness, which is to be taken in the sense that the idea of evil cannot be connected with the idea of God, is mutilated in this conception and debased to the lowest, blasphemous representation.

“(4) Completest truth and verity. We profess God as being true and veracious (ἀληθινός, πιστός, verax, fidelis), because whatever he reveals to creatures he reveals correctly and exactly, and in particular, no matter what promises or threats he utters, he always carries out what he says.”

True to whom? The idea of threat and punishment, the idea of evil, connected with God! And then texts which confirm the statement that God cannot lie!

“(5) Infinite justice. Under the name of justice, or truth (δικαιοσύνη, justicia), we here understand the property in God by which he metes out the due to all moral creatures, namely, he rewards the good and punishes the bad.” (p. 140.)

The all-good God metes out eternal punishment to people for a sin committed in the temporal life. And that is confirmed by texts: “And the unrighteous will hear the heavy doom of the unbiased judge: Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels (Matt. xxv.


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80 wish to save your life and become a great man, you must go to the king, your father, and tell him what you have just heard—but you need not mention my name—and ask him for a certain horse, which runs faster than any bird can fly; get upon this horse and go whithersoever your eyes take you. That is all I have to say, so go at once to the king and lose not a moment. Farewell!"

After that the wonderful groom disappeared, and no one ever saw him again.

Meanwhile Prince Nekita went to the king, his father, and told him everything, not forgetting to ask for the flying horse. The king was delighted at the idea of having a daughter, but could not believe that she could turn out to be a wicked old witch; he ordered the flying horse to be brought and given to the prince, wished his handsome young son luck, and left him to mount the splendid animal, but forgot to ask whither he intended going.

The prince mounted his horse, bid all the courtiers and servants farewell, and away he flew.

Long, long, did he ride, until it suddenly struck him that he could not possibly go on riding for ever, besides he was hungry and sleepy. What was he to do? Suddenly he came upon a little hut, at the door of which sat two old women, busy embroidering. He stopped his horse and asked them whether they would let him stay with them for a day or two to rest, but they shook their old heads, saying,—

"Nay, prince, though we should be very glad indeed to let you stay with us and rest for awhile, we cannot possibly ask you in, for we have unfortunately


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Rh not very long to live. Death is already knocking at our door. But that you should not think us unkind, take this little box of needles and remember us. It may prove useful to you, for the needles are not of the common kind."

Prince Nekita took the little box, thanked the old women, and wept bitterly as he rode away, for besides feeling hungry and tired, he was very sorry for these two poor creatures. On rode the prince for a long time without meeting any one whom he could ask for something to eat, and without seeing any place where he could rest himself and his horse. At last he saw an old oak-tree; he went up to it, and asked it to shelter him for a few days; but the tree shook its branches, and replied,—

"Nay, Prince Nekita, I cannot shelter you, much as I should like to do so, for I have not long to live; death is knocking at my door!"

Prince Nekita again wept; it seemed to him that no one and nothing were to live very long.

On he rode, till at length he came to the noble dwelling of the Sister of the Sun. He stopped before the golden palace, and knocked at the door. The Sun's sister ran out to him and welcomed him warmly. She took him into her palace and gave him most delicious things to eat and drink, so that Prince Nekita felt himself in the seventh heaven of bliss, and in no hurry to leave. In fact, when the beautiful Sister of the Sun asked him to stay in her palace and make it his home, he did not think twice about it, but gratefully accepted her kind invitation; and as the years rolled on, the Sister of the Sun loved G


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82 him as dearly as if he had been her own child. She took great care of him, fed him, and clothed him in rich garments, and made a regular pet of the young prince.

But one day, after the lapse of a great many years, the prince, who had now grown into a tall handsome man, with golden hair, and a long drooping moustache, wished very much to see how things were getting on in his father's kingdom, so he got on to his flying horse and flew to the top of a great mountain, where he could see everything that was going on at home. He looked, and behold! everybody had been eaten up; there was not a soul alive, all the houses, shops, and streets were one mass of ruin. Even the very palace, in which he had spent his childhood, was torn down with the exception of one wing, in which dwelt his sister, the witch, by herself. He looked and wept, a thing which he had not indulged in for many a long year. He returned with a sad face and tearful eyes, to the Sister of the Sun, who felt very sorry and anxious about him, and wondered greatly what had happened.

"What is the matter?" she asked "I don't like to see you look so sad."

"The wind was a little too much for my eyes, madam, that is all," he replied.

But the Sister of the Sun did not believe him, and as he continued going up the mountain every day, and returning with a tearful face, she wondered more and more what the reason could be; but she could get nothing out of him, all he answered was that the wind had been too much for his eyes. At last the


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Rh Sister of the Sun could stand it no longer, she was determined to find out the cause and help him if she could. So she commanded what little wind there was to stop, and when the prince returned from his journey up the mountain with a tearful face, he did not know how to answer her inquiries, and was at last obliged to tell the truth. The Sister of the Sun was very sorry and tried to comfort him, but all in vain, he felt too wretched, and would do nothing but go to the mountain and weep for the loss of his friends and his country. One day he came to the Sister of the Sun and told her that he intended to visit his father's kingdom and see what had been done to it. At first the Sister of the Sun would not hear of it, but on seeing that the prince looked greatly disappointed, she consented, and gave him a comb, two apples, and a blessing as parting gifts.

"Take this comb and these apples, for they are useful things to have; when you throw the comb on the ground an oak forest will spring up; as to the apples, if you give them to some very, very old people they will instantly become young, and my blessing will keep you from harm. Good-bye, dear prince, and come back to me soon."

Prince Nekita, after embracing her, rode off on his flying horse. He soon came to the old oak-tree, and found it nearly dead, with the exception of a few branches; he felt sorry for the old tree, and remembering the comb he threw it down on the ground and up sprang a large and beautiful oak forest. The tree was delighted, it thanked the prince for his kindness, and promised to help him if it could. Away


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64 [12:19 p.m.]

Ready to go back on the record? Great.

Hi, Ms. McCallum. I wanted to go through some of the documents that you produced to the select committee. If you can turn to your binder, tab 4.

Mr. And just for clarity, I'm assuming the document is behind tab 4, right?

Yes, it's the document behind tab 4. It looks like an iMessage dated November 12, 2020.

Do you see that?

The I do.

Great. So you can take a minute or two to review the document.

Mr. Thank you.

Of course.

The Are we just looking at the first one or all pages?

Yes, a good question. You can look through the various pages—

The Okay.

and just familiarize yourself. It's definitely not a memory test, and you can refer to the document too. Yes—

Mr. Thank you.

—you can take a second to look through it.

The Okay.

Great.


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84 went the prince until he reached the hut where he had found the two old women, who were now lying on their death-beds. He gave them each an apple, which they ate and became quite young and well again. They almost embraced the prince in their joy, and gave him a handkerchief which would turn into a large lake when thrown down on the ground. At last Prince Nekita arrived at his skeleton home, and the witch, his sister, came out to meet him, smiling, and after kissing him most affectionately, led him into a chamber in the remaining wing of the palace.

"Sit down, dear brother," she said, "and amuse yourself just as much as you like, while I go and get the dinner ready; for I have no servants here, I hate to have them about me."

So saying, the witch disappeared, while Prince Nekita went to the window and looked out. How changed everything was, and how horrid all looked; the streets were covered with dead bodies, and human bones, skulls, and ruined houses lay all over the place in hopeless confusion. The poor prince shuddered, and turned his back on the window, when suddenly his eyes fell upon a harp standing in the corner of the room. He went up to it, threw off his cloak, and began playing a Russian air, when out came a little mouse from under the floor, and said in a human voice,—

"Save yourself, Prince Nekita, fly for your life! Your sister has just gone to sharpen her teeth, and unless you wish to be eaten up, you had better leave this wretched place."

Prince Nekita did not wait to be told a second


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Rh time; he mounted his horse and flew, while the mouse taking the prince's place by the harp, played away at it, so that the witch might not know that the prince had left. After having sharpened her teeth the witch returned, but could see no one; even the mouse had run away into its little hole on hearing the witch approach, and was now running up and down there just as if nothing had happened. The witch was in a great rage, she howled and growled until she came to the conclusion that she had better go after her brother, so off she went in her mortar. The prince on hearing a noise behind him, looked round and saw the witch coming after him; on he rode faster and faster, and she came closer and closer to him. At last Prince Nekita, on seeing his danger, threw down the handkerchief, and there appeared a very large lake.

While the witch was crossing this lake, the prince managed to get at a good distance off, and for some time did not see her, but after awhile he looked round and beheld her coming nearer and nearer. He was now not very far from the oak forest, which, when it saw that the prince was in danger, spread out its branches so thickly that the witch lost some time in biting her way through, while the prince neared the dwelling of the Sister of the Sun. But the witch after having got through the forest, began her pursuit once more.

"Ah!" she cried, as she came close behind the prince, "I shall catch you, you have no means of saving yourself now."

But she was mistaken, for after flying on and on as fast as ever he could. Prince Nekita at last reached


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65 :BY

So we're looking at the document behind tab 4. It looks like it appears to be a communication with "Nick I."

Do you know who Nick I is?

That would be Nick Ivory.

Okay.

We talked about him earlier. He was the elected officials outreach manager.

And you took a minute to look through this document. Do you recall which State this communication concerned?

Pennsylvania.

And do you generally recall this communication with Mr. Ivory?

What do you mean by "generally recall"?

Do you remember receiving this message, now that you've had a chance to look at it, that you had this communication with Mr. Ivory?

Yes, I remember it.

So, if you look at, I believe, the first message you sent to him—because it's a blue bubble. Does that sound right, that you sent that first blue message?

Yes.

Okay. So you ask, "Hey do you have a good relationship with any commissioners in the following counties?" And you list four counties. Is that right?

Correct.

Do you remember why you were asking Mr. Ivory if he had a good relationship with any commissioners in those four listed counties, which are Delaware, Montco, Chester, and Bucks?


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86 the dwelling of the Sister of the Sun; he rode in and the big golden gates were closed after him. Meanwhile, the witch began thinking what she had better do to get at him. She knocked at the gates, and the Sister of the Sun, in all her dazzling beauty, came out to her.

"Let me have a pair of scales, great Sister of the Sun," said the witch, "and see who is heavier, my brother or I; if I am heavier I will eat him; if he is heavier, he can eat me, or do whatever he likes with me!"

The Sister of the Sun laughed at this; but, nevertheless, she agreed to the proposal, for she knew what would happen. The prince jumped on to the scales first, but hardly had the witch put her foot upon the scales, when up went the prince high in the air, and would certainly have fallen had the Sun not caught him in his arms, and taken him to his glorious home in the sky, where, to the prince's delight, the Sister of the Sun soon joined them, leaving the witch to stamp about in a tremendous rage at not having been able to eat her brother; and I believe she is still alive, reigning near the World's End, unless some brave knight has been able to kill her.


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 41). Besides, holy Scripture (b) bears testimony to the fact that the curse of the Lord is in the house of the wicked (Prov. iii. 33; cf. Prov. xv. 25), and he shall bring upon them their own iniquity, and shall cut them. off in their own wickedness (Psalin xciv. 23); (c) calls God a consuming fire: For our God is a consuming fire (Heb. xii. 29; Deut. iv. 24), and (d) in human fashion ascribes to him anger and vengeance: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness (Rom. i. 18; cf. Exod. xxxii. 10, Num. xi. 10, Psalms ii. 5 and 1xxxviii. 5-7, 16, Ezek. vii. 14). Vengeance is mine; I will repay, saith the Lord (Rom. xii. 19; Heb. x. 30; Deut. xxxii. 35). Lord God of vengeance, God hath not shewn himself (Psalm xciv. 1).” (p. 142.)

This apparent contradiction did not arrest the author, just as he had not been arrested by the contradictions in each division of the properties of God, but here he stopped, apparently because the contradiction had been observed long ago and there had been objections raised, and the holy fathers, on the basis of whom the whole book is written, had expressed themselves in regard to it. Here is what the holy fathers had said about it:

“The true God must of necessity be both good and just; his goodness is a just goodness, and his truth a just truth; he remains just even when he forgives us our sins and pardons us; he remains good when he punishes us. for our sins, for he punishes us as a father, not in anger or revenge, but in order to mend us, for our own moral advantage, and so his very punishments are a greater proof of his paternal goodness toward us and his love than of his truth.”

The question is how to solve the contradiction between goodness and justice. How can a good God punish with eternal fire for sins? Either he is not just, or not good.


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 The question seems to be both simple and legitimate. The author makes it appear that he is answering the question when he quotes the authorities of Irenæus, Tertullian, Clement of Alexandria, Chrysostom, Hilary, Augustine. There are plenty of authorities, but what have they said? They have said: “You ask whether God can be just if there is eternal torment for a temporal sin? And we answer that God must be both just and good. His goodness is just goodness, and his justice is good justice.” But that is precisely what I am asking: How is this? How can a good and just God punish with eternal torment for a temporal sin? And you say that he punishes like a father for our moral good, and that his punishments are a proof of his goodness and love. What kind of correction and love is this, to burn for ever in fire for a temporal sin? But the author thinks he has explained everything, and he calmly finishes the chapter:

“Every sound mind must acknowledge the completest justice in God. Every injustice toward others can arise in us only from two causes,—from ignorance or from the error of our mind and from perversity of will. But in God these causes cannot take place: God is an omniscient and most holy being; he knows all the most hidden deeds of moral beings and is able worthily to appreciate them; he loves every good by his own nature, and hates every evil also by his nature. Let us add that God is at the same time an almighty being who, therefore, has all the means at hand in order to recompense others according to their deserts.” (pp. 143 and 144.)

I have quoted this merely to show that I do not leave out a thing. That is all which is used to solve the contradiction. The disclosure of the essence of God in himself and in his essential properties is finished. What was there in it? It began by saying that God was incomprehensible, but the statement was added that at the same time he was comprehensible in part. This knowledge in


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 part is disclosed to us in such a way that God is one, and not two or three, that is, to the idea of God there is added an improper concept of number which, by the first definition, is not applicable to him.

Then it is disclosed to us that in the partly comprehensible God we none the less know the distinction between his essence and his properties. The definition of the essence of God consisted in saying that he was a spirit, that is, an immaterial, simple, uncomplicated being, which, therefore, excludes all subdivision. But immediately after that it is disclosed that we know the properties of this simple essence and are able to subdivide it. About the number of these properties it says that it is infinite, but from this infinite number of properties of the simple essence, the spirit, fourteen properties are disclosed to us. After that we are suddenly told that this simple. essence, the spirit, differs from all other beings and, besides, has mind and will (nothing is said about what is to be understood by the words “mind” and “will” of a simple essence, the spirit), and on the basis of the fact that the simple essence is composed of mind and will, fourteen properties are divided into three classes: (a) essential properties in general. The essential properties of the divine essence in general (I change nothing and add nothing) are again subdivided (aa) into essential properties of the divine essence in general which distinguish it in general (sic!) from other beings, and (bb) into essential properties of the divine essence in general which distinguish it in particular from other beings, and thus we receive (aaa) unlimitedness, to which for some reason all-perfection is unexpectedly attached by a sign of equality, (bbb) self-existence, (ccc) independence, (ddd) immeasurableness and omnipresence (again unexpectedly patched on to it), (eee) eternity, (fff) unchangeableness, (ggg) almightiness. The properties of the divine mind are (a) omniscience, (b) the highest wisdom; and the properties


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 of the divine will are (a) freedom, (b) holiness, (c) goodness, (d) truth, (e) justice. The method of the exposition is the same as in the previous parts: obscurity of expressions, contradictions, clothed in words which elucidate nothing, an abasement of the subject, its reduction to the lowest sphere, a neglect of the demands of reason, and the eternally repeated tendency to connect in an external, verbal way the most diversified judgments about God, beginning with Abraham and going on to the fathers of the church, and on that tradition alone to base all the arguments. But in this part, which has so clearly deviated from the path of common sense (from the very first statements about God, where the determination of the divine properties begin), there is a new feature: there is a composition of words which apparently have absolutely no meaning for the author. Obviously the words have been detached entirely from the thought with which they were connected, and no longer evoke any ideas. For a long time I made terrible efforts to understand what is understood, for example, by the various spiritual essences, by the distinctions of the properties and by independence, by the divine mind and will, and could not understand it, and convinced myself that all the author wanted was in an external way to connect all the texts, but that even for the author there did not exist a rational connection in his own words.

22. This article speaks of the same thing that involuntarily presents itself to one when the properties of the incomprehensible God are counted out to him. Every person who believes in God cannot help feeling the blasphemy of these subdivisions. And here the words of the fathers of the church express precisely what each believer feels, namely, that God is incomprehensible to reason, and that all those words and epithets which we have applied to God have no clear meaning and blend into one, and that the conception of God as a beginning of everything


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Gummow J

power to may make laws" within the meaning of s 51(xxxi). However, the reasoning and outcome in the Tasmanian Dam Case indicates, as is apparent from the passage in the reasons of Mason J set out above, that the mere discharge by the Commonwealth of a treaty obligation itself is insufficient to provide an "acquisition" by the Commonwealth. JTI also points to the benefit to the Commonwealth in expected reduction in public expenditure on health care. But, as the Northern Territory correctly emphasised in its submissions, the realisation of such an expectation is conjectural. So also is any suggested enhancement of goodwill attached to the Quitline logo already appearing in the health warnings on the packaging of the plaintiffs' products. These outcomes would depend upon a complex interaction of regulatory, social and market forces comparable to that interaction considered and rejected as insufficient in Bienke v Minister for Primary Industries and Energy.

In its submissions Philip Morris contended that it was sufficient that there has been obtained no more than some identifiable benefit or advantage, which, while not of a proprietary character, is at least a benefit or advantage "relating to the ownership or use of property" (emphasis added). For this proposition Philip Morris relied upon the use of such words by Deane and Gaudron JJ in Mutual Pools & Staff Pty Ltd v The Commonwealth. Philip Morris then submitted that the Packaging Act conferred such a benefit on the Commonwealth because the statutory regime "controlled" the exploitation of the trade marks on the packaging even though the Commonwealth itself did not exploit the trade marks; it was sufficient that the control related to the use of the trade marks. Counsel for the plaintiffs in the BAT Matter submitted to similar effect.

However, as Hayne and Bell JJ explain in passages in their reasons with which I agree, to characterise as "control" by "the Commonwealth" compliance with federal law which prescribes what can and cannot appear on the retail packaging of tobacco products diverts attention from a fundamental question presented by s 51(xxxi) of the Constitution. Compliance with the federal law does not create a relationship between "the Commonwealth" and the packaging which is proprietary in nature.

Moreover, the major premise which Philip Morris sought to derive from the passage in the reasons of Deane and Gaudron JJ in Mutual Pools is not soundly based upon it.


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 and incomprehensible to reason, is simply indivisible, and that to divide God according to his essence and properties is the same as destroying the idea of God.

The essence and the essential properties of God are not distinguished or divided among themselves in reality: on the contrary, they are one in God. This idea necessarily results from those passages of Holy Scripture where God is represented as the purest spirit and from him are removed all materiality, corporeality, and complexity. If the essential properties in God were indeed separate and distinct from his essence and from one another, he would not be simple, but complex, that is, he would be composed of his essence and of his properties which are distinct among themselves. Thus reasoned the fathers of the church: “The Deity is simple and uncompounded,” says St. John Damascene, “for what is composed of many and various things is composite. If we shall thus take uncreatedness, uncommencedness, incorporeality, immortality, eternity, goodness, creative power, and similar properties as essential distinctions in God (οὐσιωδειοφόρας ἐπὶ θεοῦ), the Deity, being composed of so many properties, will not be simple, but composite; but it would be extreme infidelity to affirm that.” (p. 145.)

Other extracts are quoted from the holy fathers in confirmation of this idea, so that one only wonders what all those former subdivisions and definitions were for. But these clear, incontestable arguments, which recho in the heart of each believer in God as full of truth, are preceded by just such an unexpected discussion as was given in the case of the comprehensibility and incomprehensibility of God, and such as those which precede the disclosure of each dogma. In the dogma about God the statement is made and proved that God is incomprehensible, and then there is a pretence at a proof that he is comprehensible. For the solution of this contradiction there is invented the doctrine about comprehensibility in


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 was not altogether so singular, as in many others; and it was this, that whatever motion, debate, harangue, dialogue, project, or dissertation, was going forwards in the parlour, there was generally another at the same time, and upon the same subject, running parallel along with it in the kitchen.

Now to bring this about, whenever an extraordinary message, or letter, was delivered in the parlour,—or a discourse suspended till a servant went out—or the lines of discontent were observed to hang upon the brows of my father or mother—or, in short, when any thing was supposed to be upon the tapis worth knowing or listening to, 'twas the rule to leave the door, not absolutely shut, but somewhat a-jar—as it stands just now,—which, under covert of the bad hinge, (and that possibly might be one of the many reasons why it was never mended) it was not difficult to manage; by which means,


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39 the state of rest the neuromuscular apparatus contains on the average only about 36 per cent, of the blood, while in the state of activity the percentage is nearly doubled. The rapidity of the circulation in the brain in a state of activity is greater than in the state of quiescence or sleep. This is brought about by the constriction of the splanchnic and cutaneous blood-vessels through the agency of the vaso-motor centre. In illustration of this an ingenious apparatus has been devised by Mosso. When a person lies flat on a couch swinging on a horizontal axis, with the head and feet accurately counterpoised, the head goes down when the brain is at work; on the other hand, the feet sink when the individual falls asleep, indicating that the blood has returned to the extremities. In tranquil sleep a sound or any kind of sensory stimulus suffices to reverse the position of the head and feet, and that, too, when the stimulus has not been sufficient to cause the sleeper to awake or to retain any knowledge of the event. Every sensory stimulus of moderate intensity has the effect of raising the blood pressure by constriction of the cutaneous and splanchnic areas. We may

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Gummow J

The passage in their Honours' reasons in Mutual Pools reads :

"Nonetheless, the fact remains that s 51(xxxi) is directed to 'acquisition' as distinct from deprivation. The extinguishment, modification or deprivation of rights in relation to property does not of itself constitute an acquisition of property . For there to be an 'acquisition of property', there must be an obtaining of at least some identifiable benefit or advantage relating to the ownership or use of property. On the other hand, it is possible to envisage circumstances in which an extinguishment, modification or deprivation of the proprietary rights of one person would involve an acquisition of property by another by reason of some identifiable and measurable countervailing benefit or advantage accruing to that other person as a result ."

Deane and Gaudron JJ were distinguishing two species of benefit, each sufficient for an "acquisition". The first would be exemplified by the acquisition of land by a resuming authority, where what was taken was received by the authority. The second would be exemplified by cases of a countervailing benefit or advantage of a proprietary nature. An example is the benefit or advantage to the obligee of an extinguished or modified chose in action, as in Georgiadis and ANL. In the latter case, Gleeson CJ said that the combined legal effect of the two statutory provisions in question was that "the appellant's pre-existing common law right was modified; and a corresponding benefit was conferred on the respondent".


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 see in this a protective mechanism whereby impressions on the organs of sense not only awaken perception but provide the centres and apparatus of thought and volition with the means of energising in accordance with the needs of the occasion. The sensory nerves and vaso-motor centre therefore act, in the figurative language of Mosso, as "sentinels on the defensive, watching continuously, and sounding the alarm when danger is nigh."

The circulation in the brain is largely dependent on the tone maintained by the vasomotor centre. Conditions which materially lower the vascular tone, such as prostrating diseases, certain toxic agents, and the like, tend to induce cerebral anaemia and impairment of cerebral energy, especially in the upright posture. For though under normal conditions the influence of gravity is not appreciably felt, it becomes very apparent when the vascular tone is defective. Hence in such conditions syncope readily occurs when the individual is suddenly raised from the horizontal to the vertical position, or obviated when the positions are reversed. In a less degree the

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 failure of the cerebral circulation from defective blood pressure is seen in the heaviness and drowsiness which follow a heavy meal, with its consequent dilatation of the abdominal blood-vessels. Some individuals cannot do active brain work in the upright posture, and instinctively adopt such attitudes as favour the flow of blood to the head. The girding of the loins for active effort has its philosophy, according to Roy and Adami, in the compression of the abdominal vessels, which raises the blood pressure and increases the output of the heart.

The influence of the blood pressure on the circulation of the brain naturally leads to a consideration of the influence of cerebral activity, more particularly states of feeling, on the heart and blood-vessels. This is a highly complex problem, and though it has actively engaged the attention of many eminent physiologists and psychologists, the results arrived at are neither altogether definite nor harmonious. The influence of states of feeling on the circulation is, however, so patent that at all

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 times and in all languages they have been expressed in terms of the heart. The very obvious display of emotional states in this manner has led James and Lange, particularly the latter, to regard the vaso-motor reactions and the conditions thus secondarily induced in the viscera as the essential basis of the vivid or so-called "courser" emotions, such as joy, sorrow, fear, and anger. There is much to be said in favour of the view that the organic sensations, primary or secondary to vascular changes, constitute an important factor of emotional states, but there are serious objections to regarding them as their essence. The sensations and emotions have their affective tone as such independently of the vascular concomitants, and it has been contended that the vascular reactions occur in point of time subsequently to the actual manifestation of the feeling in consciousness. Sherrington's experiments have also an important bearing in this relation. When in dogs the spinal cord had been severed headward of all the sym-

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 pathetic nerves of the thoracic, abdominal, and pelvic viscera—thus separating the brain practically from all connection with these viscera, from the skin of the trunk and limbs, and the blood-vessels from the vaso-motor centre—yet these animals under appropriate stimuli exhibited indubitable signs and gestures expressive of pleasure, anger, fear, disgust, and the like. The same phenomena were observed even when in addition the vago-sympathetic nerves were divided, thereby rendering insensitive also the stomach, lungs, and heart itself. Unless we can assume with Ribot that there is a memoire affective, and with Dewey that there is a revival in idea of the organic states that have in past experience been habitually associated with particular feelings, we must admit from these experiments that, apart from all vascular and visceral effects, emotions and passions are capable of being felt and expressed, at least in the domain of the muscles of animal life, with all their appropriate and characteristic gestures. We can scarcely doubt, however, with James that such evis-

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 cerated and disembowelled emotions can only have been a mere simulacrum of those which would otherwise have thrilled throughout the whole frame of the animal. But even if we thoroughly recognise the immense importance of the visceral factor in emotion, it would be rash, if not altogether erroneous, to regard this, with Lange, as secondary only to vasomotor changes. For there are many facts—notably the novel and luminous experiments of Pawlow on secretion—which prove that psychical states influence the processes of secretion not mediately through the circulation but directly through the secretory nerves of the glands. The most manifest organic expressions of emotion, however, are those in the domain of the circulation with which, for the present, we are more immediately concerned.

The observations of Binet and Courtier show that every feeling, whether agreeable or painful, acts primarily as an excitant. The passage from the state of repose into the state of activity, intellectual or emotional, causes

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 vaso-constriction. The stronger the stimulus the greater the effect, and for this reason, perhaps, the more painful feelings and emotions, which can be more readily experimentally-induced, cause more marked vaso-constriction than those that are more agreeable. The heart is accelerated, the respiratory rhythm is altered, becoming more rapid and more profound, with obliteration of the respiratory pause, and at the same time there is a general rise of blood pressure. If the volume of the brain is simultaneously registered by the plethysmograph, as Mosso has described, and Brodie and I have verified, one observes almost constantly an increase. This seems to indicate that there is a relation of antagonism between the volume of the brain and that of the extremities. But this is not an absolute rule, for Mosso has observed that the oscillations in the brain volume do not in all respects run parallel to those of the extremities, probably owing to local variations in the cerebral blood-vessels themselves. Whether the quality of the sensation or emotion as such—i.e., whether it be agreeable or disagreeable, pleasurable or pain-

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