text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/246

 present a skeleton indeed; but a skeleton to alarm and deter. Though I might find numerous precedents, I shall not desire the reader to strip his mind of all prejudices, nor to keep all prior systems out of view during his examination of the present. For in truth, such requests appear to me not much unlike the advice given to hypochondriacal patients in Dr. Buchan's domestic medicine; videlicet, to preserve themselves uniformly tranquil and in good spirits. Till I had discovered the art of destroying the memory a parte post, without injury to its future operations, and without detriment to the judgement, I should suppress the request as premature; and therefore, however much I may wish to be read with an unprejudiced mind, I do not presume to state it as a necessary condition.

The extent of my daring is to suggest one criterion, by which it may be rationally conjectured before-hand, whether or no a reader would lose his time, and perhaps his temper, in the perusal of this, or any other treatise constructed on similar principles. But it would be cruelly misinterpreted, as implying the least disrespect either for the moral or intellectual qualities of the individuals thereby precluded. The criterion is this: if a man receives as fundamental facts, and therefore of course indemonstrable and incapable of further analysis,


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/213

was in a time when Lady Helca died and the king Etzel sought another wife, that his friends advised his marriage to a proud widow in the Burgundian land, hight Lady Kriemhild. Since fair Helca was dead, they spake: “Would ye gain a noble wife, the highest and the best king ever won, then take this same lady; the stalwart Siegfried was her husband.”

Then spake the mighty king: “How might that chance, sith I am heathen and be christened not a whit, whereas the lady is a Christian and therefore would not plight her troth? It would be a marvel, and that ever happed.”

The doughty warriors answered: “What if she do it, perchance, for the sake of your high name and your mickle goods? One should at least make a trial for the noble dame. Well may ye love the stately fair.”

The noble king then spake: “Which of you be acquaint with the people and the land by the Rhine?”

Up spake then the good knight Rüdeger of Bechelaren: “I have known from a child the three noble and lordly kings, Gunther and Gernot, the noble knights and good; the third hight Giselher. Each of them doth use the highest honors and courtesie, as their forebears, too, have always done.“

Then answered Etzel: “Friend, I prithee, tell me

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


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/247

 the general notions of matter, spirit, soul, body, action, passiveness, time, space, cause and effect, consciousness, perception, memory and habit; if he feels his mind completely at rest concerning all these, and is satisfied, if only he can analyse all other notions into some one or more of these supposed elements with plausible subordination and apt arrangement: to such a mind I would as courteously as possible convey the hint, that for him the chapter was not written.

For these terms do in truth include all the difficulties, which the human mind can propose for solution. Taking them therefore in mass, and unexamined, it requires only a decent apprenticeship in logic, to draw forth their contents in all forms and colours, as the professors of legerdemain at our village fairs pull out ribbon after ribbon from their mouths. And not more difficult is it to reduce them back again to their different genera. But though this analysis is highly useful in rendering our knowledge more distinct, it does not really add to it. It does not increase, though it gives us a greater mastery over, the wealth which we before possessed. For forensic purposes, for all the established professions of society, this is sufficient. But for philosophy in its highest sense, as the science of ultimate truths, and


text:
Page:Complete Works of Count Tolstoy - 13.djvu/479

 ‘Be not rash with thy mouth (Eccl. v. 2); being poor, labour not to be rich (Prov. xxiii. 4); try not to be wiser than the wise. And if one be found guilty violating the present rule, let him be removed from the communion with the church for the period of forty days.’”

After this it is obvious in what sense the word “church” is to be taken, when reference is made to its infallibility in matters of teaching. Infallible, without doubt, is the whole church of Christ in general, which consists of pastors and the flock. But, since the class of pastors are more particularly enjoined to watch, preach, and interpret to people the divine revelation (636); since the flock is compelled in this holy matter unflinchingly to follow the voice of their God-given instructors (Ephes. iv. 11-15; Acts xx. 28; Heb. iv. 13-17),—it is evident that in disclosing the teaching of the infallibility of the church it is necessary above all to have in view the teaching church (637), which, however, is inseparably connected with the instructed church (638).

From this it is clear what the church means by church: it means nothing but the exclusive right for it to teach. In explanation of this right it says that it is infallible. And it is infallible, it says, because it derives its teaching from the source of truth,—from Christ.

But the moment there are two teachings, which equally deduce their teachings from Christ, this foundation, the proofs, and everything reared upon it fall to pieces, and nothing is left but incitements for such an absurd teaching. The impelling causes are as obvious now, at the sight of the palaces and carriages of the bishops, as they were in the sixth century, if we look at the luxury of the patriarchs, and as they were in the first apostolic times, if we take into consideration the desire of each teacher to confirm the truth of his teaching. The church affirms that its teaching is based on the divine teaching. Proofs are incorrectly adduced in this case from the Acts


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/389

Rh cap. The time consumed in rising to his feet would give his opponent quite a start.

bleed. This was not only a popular superstition, but also a legal practice in case of a murder when the criminal had not been discovered, or if any one was suspected. The suspected person was requested to approach the bier and touch the body, in the belief that the blood would flow afresh if the one touching the body were guilty. Our passage is the first instance of its mention in German literature. A similar one occurs in Iwein, 1355-1364. The usage was also known in France and England. See the instances quoted by Jacob Grimm in his Rechtsaltertümer, 930.

Marriage morning gift was the gift which it was customary for the bridegroom to give the bride on the morning after the bridal night. On this custom see Weinhold, Deutsche Frauen im Mittelalter$2$,, p, 402.

Alberich, see note 3 to page 14. It is characteristic of the poem that even this dwarf is turned into a knight.

wishing-rod, a magic divining rod for discovering buried treasure. Cf. Grimm, Deutsche Mythologie$4$,, 813.

Loche, according to Piper, is the modern Locheim in the Rhine province.

Etzel, see note 7 to page 1.

Helca (M. H. G. Helche) or Herka, Etzel’s wife, is the daughter of king Oserich or Osantrix, as the Thidreksaga calls him. In the latter work (chap. 73-80) we read how Rüdeger (Rodingeir) took her by force from her father and brought her to Etzel to be the latter’s bride. On her identity with the historical Kerka of Priseus, see Bleyer, PB. Beit. , 542.

Rüdeger of Bechelaren, or, as the name reads in the Thidreksaga, Rodingeir af Bakalar, is probably not an historical personage, but the hero of a separate legend. Evidence of this is seen in the fact that he calls himself an exile, though he is Etzel’s mightiest vassal, with castles and lands in fief. He may have been introduced, as Wilmanus (Anz., 101) thinks, to play a rôle originally assigned to Dietrich, who is also an exile. Müllenhoff considered him to have been a mythical person, Bechelaren, or Pechlarn, lies at the junction of the Erlach with the Danube.


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/214

156 whether she should wear the crown in this my land. An’ she be so fair, as hath been told me, it shall never rue my dearest kin.”

“She compareth well in beauty with my Lady Helca, the royal queen. Certes, there might not be in all this world a king’s bride more fair. He may well be of good cheer to whom she plight her troth.”

He spake: “So bring it to pass, Rüdeger, as I be dear to thee; and if ever I do lie at Kriemhild’s side, I will requite thee for it as best I may. Then hast thou done my will in fullest wise. From my treasure chambers I will bid thee be given such store of horses, of clothes and all thou wilt, that thou and thy fellowship may live full merrily. I’ll bid full plenty of these things be made ready against thine errand.”

To this the lordly margrave Rüdeger replied: “Craved I thy goods, that were not worthy of praise. With mine own goods, which I have from thy hands, will I gladly be thy envoy to the Rhine.”

Then spake the mighty king: “Now when wilt thou ride for the fair? May God keep thee and my lady in all worship on the journey. May fortune help me, that she look with favor on my suit.”

Rüdeger made answer: “Ere we void the land, we must first make ready arms and trappings, that we may stand with honor before princes. I will lead to the Rhine five hundred stately men, that wherever in Burgundy I and mine be seen, all may say of thee: ‘Never did any king send afar so many men in better wise than thou hast done to the Rhine.’ If thou, O mighty king, wilt not turn back on this account, I’ll tell thee that her noble love was subject unto Siegfried,


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/248

 therefore scientia scientiarum, this mere analysis of terms is preparative only, though as a preparative discipline indispensable.

Still less dare a favorable perusal be anticipated from the proselytes of that compendious philosophy, which talking of mind but thinking of brick and mortar, or other images equally abstracted from body, contrives a theory of spirit by nicknaming matter, and in a few hours can qualify its dullest disciples to explain the omne scibile by reducing all things to impressions, ideas, and sensations.

But it is time to tell the truth; though it requires some courage to avow it in an age and country, in which disquisitions on all subjects, not privileged to adopt technical terms or scientific symbols, must be addressed to the. I say then, that it is neither possible nor necessary for all men, or for many, to be. There is a philosophic (and inasmuch as it is actualized by an effort of freedom, an artificial) consciousness, which lies beneath or (as it were) behind the spontaneous consciousness natural to all reflecting beings. As the elder Romans distinguished their northern provinces into Cis-Alpine and Trans-Alpine, so may we divide all the objects of human knowledge into those on this side, and those on the other side of the spontaneous consciousness; {{lang|la|{{tooltip|citra et trans conscientiam communem|{trans.) Across and beyond common consciousness}}}}.


text: Biographia Literaria; or, Biographical Sketches of My Literary Life and Opinions/Volume 1/Chapter 12


text:
Author:Peter Brooks

Non-fiction

 * The Novel of Worldliness: Crébillon, Marivaux, Laclos, Stendhal (1969)
 * The Melodramatic Imagination: Balzac, Henry James, Melodrama, and the Mode of Excess (1976), ISBN 0-300-06553-1
 * Reading for the Plot: Design and Intention in Narrative (1984), ISBN 0-674-74892-1
 * Body Work: Objects of Desire in Modern Narrative (1993), ISBN 0-674-07725-3
 * Psychoanalysis and Storytelling (1994), ISBN 0-631-19008-2
 * Law's Stories: Narrative and Rhetoric in the Law (co-editor with Paul Gewirtz, 1996), ISBN 0-300-07490-5
 * Troubling Confessions: Speaking Guilt in Law and Literature (2000), ISBN 0-226-07585-0
 * Whose Freud? The Place of Psychoanalysis in Contemporary Culture (co-editor with Alex Woloch) (2000), ISBN 0-300-08116-2
 * Realist Vision (2005), ISBN 0-300-10680-7
 * Henry James Goes to Paris (2007), ISBN 0-691-12954-1
 * No Tomorrow (with Lydia Davis, 2009); original by Vivant Denon
 * Enigmas of Identity (2011), ISBN 978-0-691-15158-8
 * Anthologie du mélodrame classique (with Myriam Faten Sfar, 2011), ISBN 978-2-8124-0328-6
 * Flaubert in the Ruins of Paris: The Story of a Friendship, a Novel, and a Terrible Year (2017), ISBN 0465096026
 * Balzac's Lives (2020), ISBN 978-1-68137-449-9
 * Seduced by Story (2022), ISBN 978-1-68137-663-9

Fiction

 * World Elsewhere (2000), ISBN 0-684-85333-7
 * The Emperor's Body (2010), ISBN 0-393-07958-9

Papers

 * "Romania and the Widening Gyre" (1972), PMLA, 87 (1): 7–11,
 * "Virtue and Terror: The Monk" (1973), ELH, 40 (2): 249–263,
 * "Man and His Fictions: One Approach to the Teaching of Literature" (1973), College English, 35 (1): 40–49, {{JSTOR link|375195
 * "Structuralist Poetics. Structuralism, Linguistics, and the Study of Literature by Jonathan Culler" (1976), Diacritics, 6 (1): 23–26, {{doi|10.2307/465029}}, {{ISSN|0300-7162}} {{JSTOR link|465029}}
 * "Freud's Masterplot" (1977), Yale French Studies (55/56): 280–300, {{doi|10.2307/2930440}} {{JSTOR link|2930440}}
 * "Godlike Science/Unhallowed Arts: Language and Monstrosity in Frankenstein" (1978), New Literary History, 9 (3): 591–605, {{doi|10.2307/468457}} {{JSTOR link|468457}}
 * "Fictions of the Wolfman: Freud and Narrative Understanding" (1979), Diacritics, 9 (1): 71–81, {{doi|10.2307/464701}} {{JSTOR link|464701}}
 * "Repetition, Repression, and Return: Great Expectations and the Study of Plot" (1980), New Literary History, 11 (3): 503–526, {{doi|10.2307/468941}} {{JSTOR link|468941}}
 * "The Novel and the Guillotine; Or, Fathers and Sons in Le Rouge et le noir" (1982), PMLA, 97 (3): 348–362, {{doi|10.2307/462227}} {{JSTOR link|462227}}, S2CID 163976852
 * "Narrative Transaction and Transference (Unburying "Le Colonel Chabert")" (1982), Novel: A Forum on Fiction, 15 (2): 101–110, {{doi|10.2307/1345218}} {{JSTOR link|1345218}}
 * "Incredulous Narration: Absalom, Absalom!" (1982), Comparative Literature, 34 (3): 247–268, {{doi|10.2307/1770556}} {{JSTOR link|1770556}}
 * "The Idea of a Psychoanalytic Literary Criticism" (1987), Critical Inquiry, 13 (2): 334–348, {{doi|10.1086/448394}} {{JSTOR link|1343497}}
 * "Storied Bodies, or Nana at Last Unveil'd" (1989), Critical Inquiry, 16 (1): 1–32, {{doi|10.1086/448524}} {{JSTOR link|1343624}}
 * "Aesthetics and Ideology: What Happened to Poetics?" (1994), Critical Inquiry, 20 (3): 509–523, {{doi|10.1086/448723}} {{JSTOR link|1343867}}
 * "A Beginning in the Humanities" (2000), PMLA, Vol. 115, No. 7, 115 (7): 1955–1957, {{doi|10.2307/463614}} {{JSTOR link|463614}}

{{copyright author}} {{authority control}}

title: Author:Peter Brooks


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/215

Rh Siegmund’s son. Him thou hast seen here. Men could in right truth ascribe to him great worship.”

Then spake King Etzel: “Tho’ she was the warrior’s wife, yet was the noble prince so peerless that I should not disdain the queen. She liketh me well for her passing beauty.”

The margrave answered: “Then I will tell thee that we will start hence in four and twenty days. I’ll send word to Gotelind, my dear lady, that I myself will be the messenger to Kriemhild.”

Rüdeger sent word to Bechelaren, at which the margravine grew both sorrowful and proud. He told her he should woo for the king a wife. Lovingly she thought on Helca, the fair. When the margravine heard the message, a deal she rued it; weeping beseemed her at the thought whether she should gain a lady as afore. When she thought on Helca, it grieved her heart full sore.

Rüdeger should ride in seven days from Hungary; lusty and merry King Etzel was at this. There in the town of Vienna men prepared their weeds. Then might he no longer delay his journey. At Bechelaren Gotelind awaited him; the young margravine, too, Rüdeger’s child, gladly saw her father and his men. Many fair maids awaited them with joy. Ere the noble Rüdeger rode from the city of Vienna to Bechelaren, all their clothes were placed upon the sumpters. They journeyed in such wise that not a whit was taken from them.

When they were come to the town of Bechelaren, the host full lovingly bade lodge his fellowship and ease them well. The noble Gotelind saw the host come gladly, as likewise his dear daughter did, the young


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/249

 The latter is exclusively the domain of philosophy, which is therefore properly entitled transcendental, in order to discriminate it at once, both from mere reflection and re-presentation on the one hand, and on the other from those flights of lawless speculation which, abandoned by all distinct consciousness, because transgressing the bounds and purposes of our intellectual faculties, are justly condemned, as This distinction between transcendental and transcendent is observed by our elder divines and philosophers, whenever they express themselves scholastically. Dr. Johnson indeed has confounded the two words; but his own authorities do not bear him out. Of this celebrated dictionary I will venture to remark once for all, that I should suspect the man of a morose disposition who should speak of it without respect and gratitude as a most instructive and entertaining book, and hitherto, unfortunately, an indispensable book; but I confess, that I should be surprized at hearing from a philosophic and thorough scholar any but very qualified praises of it, as a dictionary. I am not now alluding to the number of genuine words omitted; for this is (and perhaps to a greater extent) true, as Mr. Wakefield has noticed, of our best Greek Lexicons, and this too after the successive labors of so many giants in learning. I refer at present both to omissions and commissions of a more important nature. What these are, me saltem judice, will be stated at full in, re-published and completed. I had never heard of the correspondence between Wakefield and Fox till I saw the account of it this morning (16th September 1815) in the Monthly Review. I was not a little gratified at finding, that Mr. Wakefield had proposed to himself nearly the same plan for a Greek and English Dictionary, which I had formed, and began to execute, now ten years ago. But far, far more grieved am I, that he did not live to compleat it. I cannot but think it a subject of most serious regret, that the same heavy expenditure, which is now transcendent. The first range of


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/216

158 margravine. To her his coming could not be liefer. How fain she was to see the heroes from the Hunnish land! With smiling mien the noble maiden spake: “Now be my father and his men full welcome here.”

Then great thanks were given to the young margravine by many a doughty knight in courteous wise. Well wot Gotelind Sir Rüdeger’s mood. When at night she lay close by his side, what kindly questions the margravine put, whither the king of the Huns had sent him. He spake: “My Lady Gotelind, I’ll gladly make this known to thee. I must woo another lady for my lord, sith that the fair Helca hath died. I will ride for Kriemhild to the Rhine; she shall become a mighty queen here among the Huns.”

“Would to God,” spake Gotelind, “an’ that might hap, sith we do hear such speech of her many honors, that she might perchance replace our lady for us in our old age, and that we might be fain to let her wear the crown in Hungary.”

Then spake the margrave: “My love, ye must offer to those who are to ride with me to the Rhine, your goods in loving wise. When heroes travel richly, then are they of lofty mood.”

She spake: “There be none that taketh gladly from my hand, to whom I would not give what well beseemeth him, or ever ye and your men part hence.”

Quoth the margrave: “That doth like me well.”

Ho, what rich cloths of silk were borne from their treasure chambers! With enow of this the clothing of the noble warriors was busily lined from the neck down to their spurs. Rüdeger had chosen only men that pleased him well.


text: The Indian Medical Gazette/Volume 39/January 1904/The Cholera Epidemic at Puri


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/250

 hills, that encircles the scanty vale of human life, is the horizon for the majority of its inhabitants. On its ridges the common sun is born and departs. From them the stars rise, and touching them they vanish. By the many, even this range, the natural limit and bulwark of the vale, is but imperfectly known. Its higher ascents are too often hidden by mists and clouds from uncultivated swamps, which few have courage or curiosity to penetrate. To the multitude below these vapors appear, now


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/217

Rh On the seventh morning the host and his warriors rode forth from Bechelaren. Weapons and clothes a plenty they took with them through the Bavarian land. Seldom did men assail them on the highways for robbery’s sake, and within twelve days they reached the Rhine. Then might the tidings not be hid; men told it to the king and to his liegemen, that stranger guests were come. The host gan say, if any knew them, he should tell him so. One saw their sumpters bear right heavy loads. ’T was seen that they were passing rich.

Anon in the broad town men purveyed them quarters. When that the many strangers had been lodged, these same lords were gazed upon full oft. The people wondered from whence these warriors were come to the Rhine. The host now sent for Hagen, if perchance they might be known to him. Then spake the knight of Troneg: “None of them have I ever seen, but when we now gaze upon them, I can tell you well from whence they ride hither to this land. They must indeed be strangers, an’ I know them not full soon.”

Lodgings were now taken for the guests. The envoy and his fellowship were come in passing costly vesture. To the court they rode wearing good garments, cut in full cunning wise. Then spake the doughty Hagen: “As well as I can tell, for I have not seen the lord long time, they ride as if ’t were Rüdeger from the Hunnish land, a lordly knight and a brave.”

“How can I believe,” spake at once the king, “that the lord of Bechelaren be come to this land?”

When King Gunther had ended his speech, Hagen, the brave, espied the good knight Rüdeger. He and his friends all ran to meet them. Then five hundred


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/218

160 knights were seen dismounting from their steeds. Fair were the men from Hungary greeted; messengers had never worn such lordly clothes. Then Hagen of Troneg spake full loudly: “Now be these knights, the lord of Bechelaren and all his men, welcome in God’s name.”

With worship the speedy knights were greeted. The next of kin to the king went to where they stood. Ortwin of Metz spake to Rüdeger: “Never have we seen guests so gladly here at any time. This I can truly say.”

On all sides they thanked the warriors for their greeting. With all their fellowship they hied them to the hall, where they found the king and with him many a valiant man. The lords rose from their seats; through their great chivalry this was done. How right courteously he met the messengers! Gunther and Gernot greeted the stranger and his vassals warmly, as was his due. He took the good knight Rüdeger by the hand and led him to the seat where he sat himself. Men bade pour out for the guests (full gladly this was done) passing good mead and the best of wine that one might find in the land along the Rhine. Giselher and Gere both were come; Dankwart and Folker, too, had heard about the strangers. Merry they were of mood and greeted before the king the noble knights and good.

Then spake Hagen of Troneg to his lord: “These thy knights should ever requite what the margrave for our sake hath done; for this should the husband of fair Gotelind receive reward.”

King Gunther spake: “I cannot hold my peace; ye


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/251

 as the dark haunts of terrific agents, on which none may intrude with impunity; and now all a-glow, with colors not their own, they are gazed at, as the splendid palaces of happiness and power. But in all ages there have been a few, who measuring and sounding the rivers of the vale at the feet of their furthest inaccessible falls have learnt, that the sources must be far higher and far inward; a few, who even in the level streams have detected elements, which neither the vale itself or the surrounding mountains contained or could supply. How and whence to these thoughts, these strong probabilities, the ascertaining vision, the intuitive knowledge may finally supervene, can be learnt only by the fact. I might oppose to the question the words with which Plotinus supposes to


text:
Page:Biographia literaria; or, Biographical sketches of my literary life and opinions (IA biographialitera04cole).pdf/252

 answer a similar difficulty. "Should any one interrogate her, how she works, if graciously she vouchsafe to listen and speak, she will reply, it behoves thee not to disquiet me with interrogatories, but to understand in silence, even as I am silent, and work without words." Likewise in the fifth book of the fifth Ennead, speaking of the highest and intuitive knowledge as distinguished from the discursive, or in the language of Wordsworth,

he says: "it is not lawful to enquire from whence it sprang, as if it were a thing subject to place and motion, for it neither approached hither, nor again departs from hence to some other place; but it either appears to us or it does not appear. So that we ought not to pursue it with a view of detecting its secret source, but to watch in quiet till it suddenly shines upon us; preparing ourselves for the blessed spectacle as the eye waits patiently for the rising sun." They and they only can acquire the philosophic imagination, the sacred power of self-intuition, who within themselves can interpret and understand the symbol, that the wings of the air-sylph are forming within the skin of the caterpillar; those only, who feel in their own spirits the same instinct, which impels the chrysalis of the horned fly to leave


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/219

Rh must tell me how fare Etzel and Helca of the Hunnish land.”

To this the margrave now made answer: “I’ll gladly let you know.” He rose from his seat with all his men and spake to the king: “An’ may that be that ye permit me, O prince, so will I not conceal the tidings that I bring, but will tell them willingly.”

Quoth the king: “The tidings that have been sent us through you, these I’ll let you tell without the rede of friends. Pray let me and my vassals hear them, for I begrudge you no honor that ye here may gain.”

Then spake the worthy envoy: “My great master doth commend to you upon the Rhine his faithful service and to all the kinsmen ye may have. This message is sent in all good faith. The noble king bade complain to you his need. His folk is joyless; my lady, the royal Helca, my master’s wife, is dead. Through her hath many a high-born maid been orphaned, daughters of noble princes, whom she hath trained. Therefore it standeth full piteously in his land; they have alas none that might befriend them faithfully. The king’s grief, I ween, will abate but slowly.”

“Now God reward him,” spake Gunther, “that he so willingly commendeth his service to me and to my kin. Full gladly have I here heard his greeting, and this both my kindred and my men shall fain requite.”

Then spake the warrior Gernot of Burgundy: “The world must ever rue fair Helca’s death, for her many courtesies, which she well knew how to use.”

With this speech Hagen, the passing stately knight, agreed.


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/220

162 Then answered Rüdeger, the noble and lordly envoy: “Sith ye permit me, O king, I shall tell you more, the which my dear lord hath hither sent you, sith he doth live so right sorrowfully in longing after Helca. Men told my lord that Kriemhild be without a husband, that Sir Siegfried be dead. If this be so, then shall she wear a crown before Etzel’s knights, would ye but permit her. This my sovran bade me say.”

Then spake the mighty king, full courteous was his mood: “And she care to do this, she shall hear my pleasure. This will I make known to you in these three days. Why should I refuse King Etzel before I’ve learned her wish?”

Meanwhile men bade purvey good easement for the guests. They were served so well that Rüdeger owned he had good friends there among Gunthers men. Hagen served him gladly, as Rüdeger had done to him of yore. Till the third day Rüdeger thus remained. The king sent for his counsel (full wisely he acted) to see whether his kinsmen would think it well that Kriemhild take King Etzel to husband. All together they advised it, save Hagen alone. He spake to Gunther, the knight: “Have ye but the right wit, ye will take good care that ye never do this, tho’ she were fain to follow.”

“Why,” spake then Gunther, “should I not consent? Whatever pleasure happen to the queen, I should surely grant her this; she is my sister. We ourselves should bring it to pass, if perchance it might bring her honor.”

Then answered Hagen: “Give over this speech. Had ye knowledge of Etzel as have I, and should she


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/221

Rh marry him, as I hear you say, then first hath danger happed to you by right.”

“Why?” quoth Gunther. “I’ll take good care that I come not so near him that I must suffer aught of hatred on his part, an’ she become his wife.”

Said Hagen: “Never will I give you this advice.”

For Gernot and Giselher men bade send to learn whether the two lords would think it well that Kriemhild should take the mighty and noble king. Hagen still gainsaid, but no one other. Then spake the knight Giselher of Burgundy: “Friend Hagen, ye may still show your fealty. Make her to forget the wrongs that ye have done her. Whatever good fortune she may have, this ye should not oppose. Ye have in truth done my sister so many an ill,” continued Giselher, the full lusty knight, “that she hath good cause, if she be angry with you. Never hath one bereft a lady of greater joys.”

Quoth Hagen: “I’ll do you to wit what well I know. If she take Etzel and live long enow, she’ll do us still much harm in whatever way she can. Forsooth full many a stately vassal will own her service.”

To this brave Gernot answered: “It may not happen, that we ever ride to Etzel’s land before they both be dead. Let us serve her faithfully, that maketh for our honor.”

Again Hagen spake: “None can gainsay me, an’ the noble Kriemhild wear the crown of Helca, she will do us harm as best she may. Ye should give it over, ’t would beseem you knights far better.”

Wrathfully then spake Giselher, fair Uta’s son: “Let us not all act as traitors. We should be glad of


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/222

164 whatever honors may be done her. Whatever ye may say, Hagen, I shall serve her by my troth.”

Gloomy of mood grew Hagen when he heard these words. Gernot and Giselher, the proud knights and good, and Gunther, the mighty, spake at last, if Kriemhild wished it, they would let it hap without all hate.

Then spake Prince Gere: “I will tell the lady that she look with favor upon King Etzel, to whom so many knights owe dread obedience. He can well requite her of all the wrongs that have been done her.”

Then the doughty warrior hied him to where he saw Kriemhild. Kindly she received him. How quickly then he spake: “Ye may well greet me gladly and give me a messenger’s meed. Fortune is about to part you from all your woes. For the sake of your love, my lady, one of the very best that ever gained a kingdom with great honors, or should wear a crown, hath sent envoys hither. Noble knights be wooing; this my brother bade me tell you.”

Then spake the sorrow-laden dame: “God should forbid you and all my kinsmen that ye make a mock of me, poor woman. What could I be to a man who had ever gained heartfelt love from a faithful wife?”

Sorely she gainsaid it, but then came Gernot, her brother, and Giselher, the youth, and lovingly bade her ease her heart. It would do her good in truth, could she but take the king.

None might persuade the lady that she should marry any man. Then the knights begged: “If ye do naught else, pray let it hap that ye deign to see the messengers.”


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/223

Rh “I’ll not deny,” spake the noble dame, “but that I should gladly see the Margrave Rüdeger for his passing courtesie. Were he not sent hither, whoever else might be the messenger, never should he become acquainted with me. Pray bid him come to-morrow to my bower. I’ll let him hear my will in full and tell it him myself.” At this her great laments brake forth anew.

The noble Rüdeger now craved naught else but that he might see the high-born queen. He wist himself to be so wise that she could not but let the knight persuade her, if it should ever be. Early on the morrow when mass was sung, the noble envoys came. A great press arose; of those who should go to court with Rüdeger, many a lordly man was seen arrayed. Full sad of mood, the high-born Kriemhild bided the noble envoy and good. He found her in the weeds she wore each day, whereas her handmaids wore rich clothes enow. She went to meet him to the door and greeted full kindly Etzel’s liegeman. Only as one of twelve he went to meet her. Men offered him great worship, for never were come more lofty envoys. They bade the lording and his vassals seat them. Before her were seen to stand the two Margraves Eckewart and Gere, the noble knights and good. None they saw merry of mood, for the sake of the lady of the house. Many fair women were seen to sit before her, but Kriemhild only nursed her grief; her dress upon her breast was wot with scalding tears. This the noble margrave noted well on Kriemhild.

Then spake the high-born messenger: “Most noble princess, I pray you, permit me and my comrades that


text:
Page:Complete Works of Count Tolstoy - 13.djvu/482

 and lo, I am with you alway, even unto the end of the world (Mark xvi. 15; Matt. xxviii. 18-20).

“But these disciples evidently could not live to the end of the world, and if they were able to preach the Gospel to all the nations which were contemporaneous with them, they certainly could not preach it to the nations of the subsequent times. Consequently, in the person of his apostles the Saviour sent out all their future successors to the work of the universal preaching, and also encouraged them with his presence. This is not a simple divination of the mind, but the positive doctrine of one of the apostles themselves, who said that Christ himself gave his church not only apostles, prophets, evangelists, but also pastors and teachers (Ephes. iv. 11).”

Even if we accept that incomprehensible, obviously interpolated passage about baptizing in the name of the Father, the Son, and the Holy Ghost, there is not a word to point to the church. On the contrary, there is a direct indication that no one should call himself a teacher.

What can more clearly be said against the church, according to the ideas of the church? And this very place, as though in ridicule of its exact meaning, they quote! And against the teachership? Not two or three passages speak against the teachers, but the whole meaning of the Gospel (We have taught in thy name; go into eternal fire, ye who are working iniquity): all the speeches to the Pharisees and concerning the external worship,—that the blind should not lead the blind, for they would fall down together,—but mainly the whole meaning of Jesus’ teaching in John and in the other gospels. He comes to announce the good to those who are lowly in spirit, and he calls them blessed. He repeats several times that his teaching is accessible and intelligible to babes and to the imprudent, in contradistinction to the wise and the learned. He chooses the foolish, the imprudent, the downtrodden, and they understand him; he says that


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/224

166 are come with me, to stand before you and tell you the tidings for the sake of which we have ridden hither.”

“Now may ye speak whatso ye list,” spake the queen. “I am minded to hear it gladly; ye be a worthy messenger.”

The others noted well her unwilling mood.

Then spake Prince Rüdeger of Bechelaren: “Etzel, a high-born king, hath in good faith sent you a friendly greeting, my lady, by messengers hither to this land. Many good knights hath he sent hither for your love. Great joy without grief he doth offer you most truly. He is ready to give you constant friendship, as he did afore to Lady Helca, who lay within his heart. Certes, through longing for her virtues he hath full often joyless days.”

Then spake the queen: “Margrave Rüdeger, were there any who knew my bitter sorrow, he would not bid me marry any man. Of a truth I lost the best of husbands that ever lady won.”

“What may comfort grief,” the bold knight replied, “but married joy. When that any gan gain this and chooseth one who doth beseem him, naught availeth so greatly for woe of heart. And ye care to love my noble master, ye shall have power over twelve mighty crowns. Thereto my lord will give you the lands of thirty princes, all of which his doughty hand hath overcome. Ye shall become the mistress over many worthy liegemen, who were subject to my Lady Helca, and over many dames of high and princely race, who owned her sway.” Thus spake the brave knight and bold. “Thereto my lord will give you (this he bade


text:
Page:Complete Works of Count Tolstoy - 13.djvu/483

 he came, not to teach, but to fulfil; and he fulfils with his whole life. He repeats again and again that he who will fulfil will find out whether it is from God, and that blessed is he who fulfils, and not he who teaches: that he who fulfils is great, and not he who teaches. He is angry only with those who teach. He says, Do not judge others. He says that he alone opened the door for the sheep, and that he knows the sheep, and the sheep know him. And there the uncalled pastors—the wolves in sheep’s clothing—came in the garments of harlots, stood up before him, and said they, the doers of iniquity—that not he, but they, were the door for the sheep.

The impelling causes are comprehensible, especially during the first times, when the first Paul spoke of the church, of the infallibility. It is comprehensible how an excitable man, who is carried away by the true faith, may have failed fully to understand the spirit of the teacher, and so departed from his teaching. It is comprehensible for that nearest time, as well as later, under the pressure on Constantine’s power, how they could have been carried away by the desire as quickly as possible to establish their external faith; we can understand all the wars which were waged in the name of this departure from the spirit of the teaching. But the time has come for separating the sheep from the goats, for they have already separated themselves in such a way that the true teaching can no longer be met with in the churches. And it is clear that the teachership of the church, though it arose from a small departure, is now the worst enemy of Christianity, and that its pastors serve what they please, except the teaching of Jesus, because they reject it.

The doctrine about the teaching church is now a doctrine which is purely inimical to Christianity. Having departed from the spirit of the teaching, it has corrupted it to such an extent that it has reached a point where it rejects it with the whole life: instead of humility there


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/225

Rh me say), if ye would deign to wear with him the crown, the very highest power which Helca ever won; this shall ye rule before all Etzel’s men.”

Then spake the queen: “How might it ever list me to become a hero’s bride? Death hath given me in the one such dole that I must ever live joyless unto mine end.”

To this the Huns replied: “O mighty queen, your life at Etzel’s court will be so worshipful that it will ever give you joy, an’ it come to pass, for the mighty king hath many a stately knight. Helca’s damosels and your maids shall together form one retinue, at sight of which warriors may well be blithe of mood. Be advised, my lady, ye will fare well in truth.”

With courtesie she spake: “Now let be this speech until the morrow early, when ye shall come here again. Then will I give you answer to what ye have in mind.”

The bold knights and good must needs obey.

When all were now come to their lodgings, the noble dame bade send for Giselher and for her mother, too. To the twain she said, that weeping did beseem her and naught else better.

Then spake her brother Giselher: “Sister, it hath been told me, and I can well believe it, that King Etzel would make all thy sorrows vanish, and thou takest him to be thy husband. Whatever others may advise, this thinketh me well done. He is well able to turn thy grief to joy,” spake Giselher again; “from the Rhone to the Rhine, from the Elbe down to the sea, there be no other king as mighty as he. Thou mayst well rejoice, an’ he make thee his wife.”


text:
Page:Complete Works of Count Tolstoy - 13.djvu/484

 is grandeur; instead of poverty, luxury; instead of not judging our neighbours, the most cruel condemnation of all; instead of forgiving offences, hatred and wars; instead of endurance of evil, punishments. And all men deny one another, but not themselves.

The name of Christ’s kingdom cannot save it, but in its definition there is, in addition to the definition as a church of pastors, also another obscure definition as a church of the pastured, who must obey. What is understood by the first is clear, but what is to be understood by the second is completely obscure.

An assembly of believers?

If believers have come together, believing in one and the same thing, they constitute an assembly of believers. There is such an assembly of believers in Wagner’s music, an assembly of believers in the social theory.

To them the word “church” is not applicable, with the concept of infallibility, which is attached to it, and that is all there is to it. It is an assembly of believers and nothing else, and it is impossible to see the limits of this church, because faith is not a carnal matter. The religion of our popes can indeed be felt in the vestments, the panagias, and all the remaining nonsense, but the faith of the believers, that one thing which is the life and the light in men, cannot be felt, and it cannot be said where it is and how much there is of it. Consequently, this is said only for the purpose that the pastors may have some one to herd, and there is no other meaning to it. The church, all this word, is the name of a deception by means of which one set of men wants to rule another. There is no other church, and there can be none. Only in this deception, which is based on the true teaching and is carried on by all the churches, have there appeared all those monstrous dogmas which distort and conceal the whole teaching of the church,—such as the divinity of Jesus and of the Holy Ghost, and the Trinity,


text:
Page:Complete Works of Count Tolstoy - 13.djvu/480

 and the epistles, because the apostles were the first people who put forth the principle of the church, the truth of which has to be proved, and so their doctrine can as little as the later doctrine assert that it is based on Christ’s teaching. No matter how near in time they may be to Christ, they are, according to the church doctrine, men, while he is God. Everything which he said is true; everything which they said is subject to proof and rejection. The churches felt this, and so hastened to put on the apostolic teaching the seal of the infallibility of the Holy Ghost. But if we brush aside this snare and take up Christ’s teaching itself, we cannot help but be struck by that bold impudence with which the teachers of the church wish to base their doctrine on the teaching of Jesus Christ, who denied all that which they want to affirm.

The word ἐκκλησία, which has no other meaning than that of assembly, is used but twice in the Gospels, and that, too, only in Matthew: On thee, on my faithful disciple, as on a rock, I shall establish my union of men, and the other time in this sense, that if thy brother will not hear thee, tell it in an assembly of men, because what ye shall loose here (meaning “your anger, your annoyance”) will be loosed in heaven, that is, in God. Now, what have the priests made of it?

Having appeared upon earth, in order to accomplish the great work of our redemption, the Saviour at first claimed only for himself the right to instruct people in the true faith, which he had received from the Father. The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord (Luke iv. 18, 19); and passing through the cities and villages, preaching the Gospel, he added, To this end


text:
User talk:106.51.61.238

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
 * Inclusion policy
 * For Wikipedians

You are welcome to continue editing articles without logging in, but you may wish to  [//en.wikisource.org/w/index.php?title=Special:Userlogin&type=signup create an account] . Doing so is free, requires no personal information, and provides several benefits. Creating an account on Wikisource has many of the same benefits as creating an account on Wikipedia. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [//en.wikisource.org/w/index.php?title=User_talk:106.51.61.238&action=edit&section=new edit] ) and place  before your question. Again, welcome!

Constitution of Ghana
Hello. I am very sorry that an edit of yours to the page Constitution of Ghana has been caught by our edit filter, it was a mistake. The filter was adjusted so you can perform the edit now. However, it would be very helpful if you could give the source of the text that you are adding–you can mention it e.g. at the talk page of the work. --Jan Kameníček (talk) 14:32, 24 November 2023 (UTC)

 * No problem. Will do 106.51.61.238 05:58, 25 November 2023 (UTC)

title: User talk:106.51.61.238


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/226

168 She spake: “My dear brother, why dost thou advise me this? Weeping and wailing beseem me better far. How should I go to court before his knights? Had I ever beauty, of this I am now bereft.”

To her dear daughter the Lady Uta spake: “Whatever thy brothers counsel thee, dear child, that do. Obey thy kindred and it will go well with thee. I have seen thee now too long in thy great grief.”

Then she prayed God full oft to grant her such store of goods that she might have gold, silver, and clothes to give, as at her husband’s side of yore, when that he was still alive and well. Else would she never have again such happy hours. She thought within her mind: “And shall I give my body to a paynim (I am a Christian wife), forever in the world must I bear shame. An’ he gave me all the kingdoms in the world still 1 would not do it.”

Thus she let the matter rest. All night until the break of day the lady lay upon her bed in thought. Her bright eyes never grew dry, till on the morn she went to matins. Just at the time for mass the kings were come and took their sister again in hand. In truth they urged her to wed the king of the Hunnish land; little did any of them find the lady merry. Then they bade fetch hither Etzel’s men, who now would fain have taken their leave, whatever the end might be, whether they gained or lost their suit. Rüdeger came now to court; his heroes urged him to learn aright the noble prince’s mind. To all it seemed well that this be done betimes, for long was the way back into their land. Men brought Rüdeger to where Kriemhild was found. Winningly the knight gan beg


text:
Page:Complete Works of Count Tolstoy - 13.djvu/481

 was I born, and for this cause came into the world (John xviii. 37), for therefore am I sent (Luke iv. 43); enjoining at the same time the people and the disciples, But be ye not called Rabbi: for one is your master, even Christ (Matt. xxiii. 1, 8, 10). Then he transferred his divine right of the teachership to his disciples, to the twelve and the seventy, whom he purposely chose for this great ministration from the midst of his hearers (Luke vi. 13; cf. x. 1, and the following): at first he transferred it only temporarily during the days of his earthly existence, when he sent them to preach the Gospel of the kingdom only to the lost sheep of the house of Israel (Matt. x. 5-16, and elsewhere), and later for all time, after his resurrection, when, having himself accomplished all his work upon earth and going up to heaven, he said to them, As my Father hatu sent me, even so send I you (John xx. 21); go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. xxviii. 19); and on the other hand he very clearly and with terrible threats enjoined all men and future Christians to receive the teaching of the apostles and to obey them: He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me (Luke x. 16; cf. Matt. x. 14; xviii. 15, 19; Mark xvi. 16).

Finally, at the same time that the Lord transferred his divine right of the teachership to the apostles, he expressed the wish that from the apostles this right might pass directly to their successors, and from the latter, passing from generation to generation, might be preserved in the world to its very end. For he said to his disciples, And he said unto them, Go ye into all the world, and preach the gospel to every creature. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you:


text:
Page:Complete Works of Count Tolstoy - 13.djvu/464

 when you fall into that river of fire which will be flowing before the terrible judgment?”

(a) They will eternally weep and gnash their teeth.

“What will be,” says another holy father, “the condition of the body which is subjected to these unending and unbearable torments where there is the inextinguishable fire, the immortally tormenting worm, the dark and terrible pit of hell, bitter sobbing, unusual groans, weeping and gnashing of teeth, and where there is no end to sufferings? From all that there is no liberation after death, and there are no means and no chance to be freed from those terrible torments.” (p. 654.)

Such is the condition of the sinner; but what will be the condition of the good God who will eternally look upon it?

270. (6) Degrees of the torments of hell. “However, although all sinners will be subjected to torments in hell, they will not be in the same degree, but each in conformity with his sins.” (p. 654.)

All that is proved by Holy Scripture.

271. The eternity of the torments of hell. “But differing from each other in degree, the torments of the sinners in hell will by no means differ in respect to duration, for they will be equally eternal and unending for all.” (p. 656.)

All that is confirmed by Holy Scripture, and there is a refutal of the opinion that the teaching about the eternity of torments is contrary to common sense (not to common sense, but to some low conception of God).

According to the teaching of the Theology torments that are not eternal are contrary to sound reason.

272. Retribution for the righteous: (a) wherein will their happiness consist? “As much as, on the one hand, the Word of God depicts in gloomy colours the fate of the sinners after the general judgment, so, on the other, it depicts in bright and joyous colours the fate of the


text:
Page:Complete Works of Count Tolstoy - 13.djvu/469

 all-good God, who has created them all, cast down for ever legions of evil angels, and all men after Adam, but has not ceased caring for them in a natural and even in a supernat ural manner. This supernatural manner of his care consists in this, that when five thousand years had passed, he found a means for paying himself for Adam’s sin, whom he himself had made such as he was. This means consisted in this, that among the persons of the Trinity one is the Son. He, that person, has always been the Son. So this Son issued from a virgin, without impairing her virginity; he entered into the Virgin Mary as her husband, the Holy Ghost, and came out as a Son, Jesus Christ, and this Son was called Jesus, and he was God, and man, and a person of the Trinity.

This God-man has saved men. This is the way he saved them. He was a prophet, a high priest, and a king. As a prophet, he gave a new law; as a high priest he sacrificed himself by dying on the cross, and as a king he performed miracles and went down into hell, let out from it all the righteous, and destroyed sin, and the curse and death in men.

But this means, however strong it was, did not save all men. Legions of legions of devils remained devils, and men must know how to take advantage of that salvation.

In order to take advantage of this means, a man must become sanctified, but only the church may sanctify, and the church is all those people who say about themselves that certain men have laid their hands on them, men upon whom other men have laid hands, and so forth, upon whom hands were laid by the disciples of the God Jesus himself, upon whom hands were laid by God the Son, the Saviour, himself. When God himself laid his hands upon them, he blew, and with that blowing he gave to them, and to those to whom they would transmit it, the power to sanctify men, and that very sanctification is necessary in order to be saved. What sanctifies man and saves him


text:
Page:Richard III (1927) Yale.djvu/89

Richard the Third, III. v

They smile at me who shortly shall be dead.

Exeunt.

Rich. Come, cousin, canst thou quake, and change thy colour,

Murther thy breath in middle of a word,

And then again begin, and stop again,

As if thou wert distraught and mad with terror?

Buck. Tut! I can counterfeit the deep tragedian,

Speak and look back, and pry on every side,

Tremble and start at wagging of a straw,

Intending deep suspicion: ghastly looks

Are at my service, like enforced smiles;

And both are ready in their offices,

At any time, to grace my stratagems.

But what! is Catesby gone?

Rich. He is; and, see, he brings the mayor along.

Buck. Lord Mayor,—

Rich. Look to the drawbridge there!

Buck. Hark! a drum.

Rich. Catesby, o'erlook the walls.

Buck. Lord Mayor, the reason we have sent,—

Rich. Look back, defend thee; here are enemies.

Buck. God and our innocency defend and guard us!

 Scene Five S. d. rotten: rusty

4 distraught: mentally deranged

8 Intending: pretending

title: Page:Richard III (1927) Yale.djvu/89


text:
Page:Complete Works of Count Tolstoy - 13.djvu/473

 if I am among the number of the fortunate, but have the misfortune to regard the demands of my reason as legitimate and do not renounce them, in order to believe the church, I perish just the same. More than that,—even if I believe everything, but have not had time to receive the last sacrament and my relatives absent-mindedly forget to pray for me, I shall just as much go to hell and remain there.

According to this teaching the meaning of my life is an absolute absurdity, much worse than what presented itself to me by the light of my reason. Then I saw that I was living and was enjoying life so long as I was living, and that when I died I should not feel anything. Then I was frightened by the meaninglessness of my own life and by the insolubility of the question: What are my strivings, my life, for, since all that will end?

But now it is much worse: all that will not end, but that absurdity, somebody’s arbitrary will, lasts for ever. To the question as to how I should live, the answer of this teaching directly denies everything which my moral feeling demands, and demands that which has always appeared as the most immoral thing to me,—hypocrisy.

From all the moral applications of the dogmas there results but this: Save yourself by faith; you cannot understand what you are commanded to believe, say that you believe, crush out with all the powers of your soul the necessity of light and truth,—say that you believe, and do what results from faith. The matter is clear. In spite of all the statements that good works are for some reason necessary, and that it is necessary to follow the teaching of Christ about love, humility, and self-renunciation, it is evident that those works are not needed, and the practice of life of all the believers confirms that. Logic is inexorable. What is the use of works, when I am redeemed by God’s death, when even


text:
Page:The Necromancer, or, The Tale of the Black Forest Vol. 1.djvu/183

 cromancer these many years, they gave notice to the governor of the supposed transaction, and he bearing me a great regard, would not meddle with this affair; he has however requested my general to remove me to some other place, as soon as possible, which my commanding officer was very willing to grant. He sent for me the day before yesterday, and when I appeared before him accosted me thus:"

"Volkert, I have warned thee several times to practise no more thine infernal tricks, I expected thou wouldst shew some regard for thy General, but seeing that all my endeavours to recall thee to thy duty are fruitless, I must send thee away, yet do not fear that I shall be unkind to thee, I know thou art a clever fellow, and I will give thee a commission as recruiting officer, which employment, I suppose, will not be disagreeable to thee, because it will afford thee an opportunity to make a proper use of thy talents."


text:
Page:A History of the Indian Medical Service, 1600-1913 Vol 1.djvu/119

 93 EARLY HISTORY; MADRAS Nicks, chief at Conimeer,* informing him that Surgeon Blackwall is required by the commander of the Resolution. He was appointed Surgeon at Conimeer in Cons. of 24th June, 1689.

"Richard Blackwall formerly Surgions Mate of Ship Resolution but marrying here to an Inglish-woman desires to serve the Rt Honble Compa at their garrison of Conimeer where we have occasion for him, and Capt. Wm Sharpe being now supplyed wth an able Surgion from Capt. Brangwin he is order'd to discharge him from his Ship and deliver him his concernes aboard also to pay to his order in England what wages is due to him."

In 1693 he was surgeon at Fort St. David. The Nawab of the Karnatik attempted to get possession of the English settle- ments by treachery, as described in The Annals of the Honourable East Company, Vol. III, p. 154, where the author, John Bruce, M.P., the Company's Historiographer, writes-

"Fort St. David, being the weakest, was first thought of, and the Surgeon of the place, a Dr Blackwell, who had, from his profession, got access to the Mogul's camp, became, for a large bribe, the instrument of the enemy;-in return, he was to be made Governor of Porto Novo, and to hold it under the Mogul's protection. Blackwell's treason was fortu- nately discovered, and he was seized and carried to Madras, where he made a full confession."

Bruce gives the name as Blackwell, but in the original papers it is always spelt Blackwall. To say that he made a full con- fession is hardly correct. He admitted having been promised by the Nawab-whom he seems to have treated professionally, and thus made his acquaintance-the Government of Porto Novo, a small town on the sea coast, a little south of Fort St. David, in what is now the South Arcot district. But he denied that he had agreed to betray Fort St. David or Kadalur. The Madras Council do not seem to have considered the matter very serious, but were of opinion that his sanity, rather than his loyalty, was at fault in his negotiations with the Nawab. He was kept under guard, as a prisoner in the fort, for a little over a year. The Council decided to send him to England, but changed their minds, and soon after his release he was enrolled, on 1st April, 1695, as On 21st Nov. of the same an Attorney in the Mayor's Court. year Dr. Browne challenged him to fight a duel. In the Cons. of 25th Feb., 1696/97, he is appointed surgeon to the West Coast,

 * John Nicks, the Madras civilian who received from Bulkley and Browne, four years later, the medical certificate quoted above.


text:
Page:Complete Works of Count Tolstoy - 13.djvu/477

 and kopeks as possible. They command the deacon to yell half the time, “Many years for the Orthodox, godly” harlot Catherine II. or “for the most godly Peter,” the robber, the murderer, who blasphemed over the Gospel, and I am compelled to pray for them. They command me to curse, burn, and hang my brothers, and I must cry after them “anathema.” These people command me to regard my brothers as cursed, and have to cry “anathema.” They command me to drink wine out of a spoon and swear that it is not wine, but the body and blood, and I must do so.

But this is terrible!

It would be terrible, if it were possible; but in reality it is not so, not because they have weakened in their demands,—they still shout “anathema,” or “many years,” if they are commanded to do so,—but because in reality no one listens to them.

We, the experienced and cultured people (I recall my thirty years outside the church), do not even despise them: we simply pay no attention to them and do not even have the curiosity to know what they are doing, writing, and saying. A pope has come,—very well, give him half a rouble. A church has been built for vanity's sake,—very well, dedicate it, send for a shaggy-maned bishop, and give a hundred roubles.

The masses pay still less attention to them. During Butter week we must eat pancakes, and during Passion week we must prepare ourselves for communion; and if there arises a spiritual question for one of our kind, we go to clever, learned thinkers, to their books, or to the writings of the saints, but not to the popes; and the people from the masses turn dissenters, Stundists, Milkers, the moment the religious sentiment is awakened in them. Thus the popes have for a long time been serving only themselves, and the weak-minded and rascals and women. It is to be assumed that very soon they will be instructing themselves only.


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/227

Rh the noble queen to let him hear what message she would send to Etzel’s land. I ween, he heard from her naught else than no, that she nevermore would wed a man. The margrave spake: “That were ill done. Why would ye let such beauty wither? Still with honor may ye become the bride of a worthy man.”

Naught booted that they urged, till Rüdeger told the noble queen in secret that he would make amends for all that ever happed to her. At this her great sorrow grew a deal more mild. To the queen he spake: “Let be your weeping. If ye had none among the Huns but me and my faithful kin and liegemen, sore must he repent it who had ever done you aught.”

At this the lady’s mood grew gentler. She spake: “Then swear me an oath, that whatever any do to me that ye will be the first to amend my wrongs.”

Quoth the margrave: “For this, my lady, I am ready.”

Rüdeger with all his vassals swore that he would ever serve her faithfully and pledged his hand, that the noble knights from Etzel’s land would ne’er refuse her aught.

Then the faithful lady thought: “Sith I, wretched wife, have won so many friends, I’ll let the people say whatso they choose. What if my dear husband’s death might still be avenged?” She thought: “Sith Etzel hath so many men-at-arms, I can do whatso I will, an’ I command them. He is likewise so rich that I shall have wherewith to give; the baleful Hagen hath bereft me of my goods.”

To Rüdeger she spake: “Had I not heard that he


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/228

170 were a paynim, gladly would I go whithersoever he listed and would take him to my husband.”

Then spake the margrave: “Lady, give over this speech. He hath so many knights of Christian faith, that ye’ll ever be joyful at his court. What if ye bring it to pass, that he should let himself be christened? Therefore may ye fain become King Etzel’s wife.”

Then her brothers spake again: “Now pledge your troth, dear sister. Ye should now give over your sadness.”

They begged her till she sadly vowed before the heroes to become King Etzel’s bride. She spake: “I will obey you, I poor queen, and fare to the Huns as soon as ever that may be, whenever I have friends who will take me to his land.”

Of this fair Kriemhild pledged her hand before the knights.

Then spake the margrave: “If ye have two liegemen, I have still more. ’T will be the best, that with worship we escort you across the Rhine. No longer, lady, shall ye tarry here in Burgundy. I have five hundred vassals and kinsmen, too; they shall serve you, lady, and do whatso ye bid, both here and there at home. I’ll do by you the same whenever ye do mind me of the tale and never feel ashamed. Now bid the housings for your horses be made ready (Rüdeger’s counsel will never irk you) and tell it to your maids, whom ye would take along, for many a chosen knight will meet us on the road.”

She still had harness with which they rode afore in Siegfried’s time, so that she might take with her many maidens now with worship, whenever she would hence.


text:
Page:The Necromancer, or, The Tale of the Black Forest Vol. 1.djvu/184

 "My heart was ready to leap into my mouth for joy," added Volkert, "when I heard these welcome tidings, for this is the very situation I had been hankering after. Yesterday I received my instructions, my commission, and plenty of money, and I shall set off as soon as I shall have seen the decision of C's affair, and begin my new employment with pleasure and vigour."

We were surprised to see the gloomy melancholic Volkert on a sudden so cheerful and merry, but he did not give us time to disclose our astonishment, taking an hasty leave:—Having wished success to my friend, he shook us heartily by the hand, and told us, that if Mr. C should kill the Baron he expected him to join him on the road, adding,

"Perhaps I may then have a better opportunity to convince you of the love and high esteem I bear your." Having promised to see me once more after the duel, if possi-


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/229

Rh Ho, what good saddles they fetched for the comely dames! Albeit they had aye worn costly robes, many more were now made ready, for much had been told them of the king. They opened up the chests, which stood afore well locked. For four and one half days they were aught but idle; from the presses they brought forth the stores that lay therein. Kriemhild now began to open up her treasure rooms, she fain would make all Rüdeger’s liegemen rich. Of the gold from the Nibelung land she still had such store that a hundred horses might not bear it; she weened her hand should deal it out among the Huns.

This tale Hagen heard told of Kriemhild. He spake: “Sith Kriemhild will not become my friend, so Siegfried’s gold must stay behind. For why should I give to my foes such great store of goods? Well I wot what Kriemhild will do with this hoard. I can well believe, an’ she take it with her, that it will be doled out to call forth hate against me. Nor have they steeds enow to bear it hence. Hagen doth intend to keep it, pray tell Kriemhild that.”

When that she heard this tale, it irked her sore. It was likewise told to all three kings. Fain would they have changed it, but as this did not hap, the noble Rüdeger spake full blithely: “Mighty queen, why mourn ye for the gold? King Etzel doth bear you such great love, that when his eyes do light upon you, such store he’ll give you that ye can never spend it all; this will I swear to you, my lady.”

Then spake the queen: “Most noble Rüdeger, never hath king’s daughter gained such wealth as that, of which Hagen hath bereft me.”


text:
Page:A History of the Indian Medical Service, 1600-1913 Vol 1.djvu/120

94 HISTORY OF THE INDIAN MEDICAL SERVICE and it is stated that he had behaved well since his trial three years before. The Cons. of 3rd March, 1700/01, mention that he is dead, and order the payment to his wife of 97 ryals standing to his credit at Fort York (Bencoolen). The original papers in this curious case are given below.

"At a Consultation Extraordinary, Wednesday, 31st.* Present: The Hon ble Nath Higginson, Esqre, President & Govern', John Dolben, Esqre, Judge Advocate, Mr William Fraser. Mr Cuthbert haveing the last night discoursed to the President some transactions which had passed between Doctor Blackwall and Arsemonague at the Camp, concerning Doctor Blackwall's being made Governor of Porto Novo, and that he had heard at the Camp, when there, that there were some designs on foot for the Plundering of Cuddaloor, when the army passed by that way to Tanjore. The President imediatly wrote a Letter to Mr Hatsell adviseing him thereof that he might not come hither as before ordered till this matter was over and upon perusall of the papers delivered by Mr Cuthbert among which is a letter to him from Blackwall, darkly intimating hee had some great designes on foot; a generall letter was thereupon written to Mr Hatsell, and another to him and Councill, with the necessary advices and directions, as entred in the Coppy Booke of Letters." †

"Cons., Friday, 9th Feb. 1693/94. The generall Lettrs from Mr Hartsell and from him and Councill dated ye 7th Inst. p. shipp Northampton being perused with the inclosed Paper of ye examination of Doct Blackwall's servants, and also one lett' from Doct' Blackwall to his wife, wch gives an accout of his haveing Receiv'd a Phirmaund for Porto Novo whereof he and his Heires are to be Governors where he is to maintaine one or two hundred Horse and as many Europeans as he can gett. Doct Blackwall be sent for and examin'd, hee Confess'd it and delivered in a narrative of his Transactions wth the Nabob and Arsamanague, but does utterley disowne anny designe relateing to Fort St. David, or Cuddaloor, and alledges in his owne Justification that after he was acquainted that Mr Hartsell &ca had seized his papers, he notwithstanding came to them as he intended to disclose the whole Matter, and have theire approbation, before he did ingage in it, but it being a matter of dangerous consequence requires further enquiry and consideration, in the meantime Doct' Blackwall is comitted to ye charge of ye Levtt of ye Gard, to be kept in a chamber in the Fort under a Centinell and none to speake to him till further order."

Cons., Tuesday, 13th Feb. 1693/94. Doct Blackwall haveing sent ye Presidt a paper on ye 11 and 12 instant, by ye former declareing his entering into and concludeing a treaty wth ye Nabob & Arsemonague for ye Governt of Porto Novo to him and his Heirs under Arsemonague and by yeowneingyt he has entered into an obligaton for ye Payment off one hundred thousand Pagodoes to the Mogull att certain times and conditions and

† The first Consultation of 31st Jan. is included in the Colin Mackenzie MSS., Vol. LVI, last page; the others in Factory Records, Fort St. George, Vols. VII and VIII.
 * Wednesday, 31st Jan., 1693/94.


text:
Page:A History of the Indian Medical Service, 1600-1913 Vol 1.djvu/121

EARLY HISTORY; MADRAS 95 desires to be sett at liberty, that he may goe to ye Camp and discharge himself from those Engagements, and Wee should verry readily Consent to his Proposall, where there any reason to believe that he could doe it, or had anny security, yt he would not when att liberty proceed in his Government, the Notion of which seem's to have possessed his brain, that he appears to us to be distemper'd. Its resolved therefore that he bee for ye present detained in close Confinement in ye Fort, till there shall appeare reason for his releasment or for sending him for England, for which the Samuell is not a fitting Shipp."

Cons., Monday, 23rd Apprill, 1694. Doct Blackwall having sent severall Papers, and complaining of the severity of a long confinement was sent for and an offer made him of releasement vpon condition he gave good security, that he would not depart from the limits of this place, and in case of his departure to make good what Damages may accrew thereby unto the Rt Hon ble Company and time was given him to consider of said offer." (1

"Cons. Thursday, 14th June, 1694. Its resolved as the best expedient to secure the Rt Hon ble Company from damage by Doctor Blackwall's late rash undertakeing and engagements to the Moors that he be sent for England by the first shipp, unless he shall rather choose to goe and live att Bombay, and the Generall approve thereof, and ye Secretary is ordered to acquaint him therewith, and that his answer is expected on Monday next."

"Cons. Thursday, 5th July, 1694. Doct' Blackwall haveing requested a generall leave for his friends to visit him, order is given to the Lewtt of the guard that they permitt his friends to visit him, but not to stay after six a clock att night and this liberty continue soe long as the Gover¹ finds he uses it with discretion."

"Cons., Friday, 24th Aug., 1694. Doct Blackwall being comitted to the custody of ye Lewtt of ye Guard by order of Consult the 9th of Feb. 1693/94, upon his application to ye Court of Admiralty obtained a writ of habeas corpus wch ye Levtt of ye Guard produc'd to ye Presidt, Its therevpon ordered yt Doct" Blackwall be taken from ye Custody of the Levtt of ye Guard and delivered into ye Custody of ye Martiall."

"Cons., Monday, 29th Oct., 1694. Doct¹ Blackwall desireing liberty for the Doors to be open from morning till night the Martiall declareing he do's not thinke it safe, and haveing appeared formorley that he had tam- pered wth some of ye Centinells in order to his exscape, It is thought fitt to be left to ye discretion of ye Martiall he being answerable for his forth- comeing."

"Cons., Friday, 25th Jan., 1694/95. The Judge reports that vpon ye heareing of the Information exhibited by ye Attorney Generall in behalf of the Rt Honble Compa against Richard Benoni Ebeneazer Blacwall in the Court of Admiralty, the Court have decreed that he be sent for England by ye first shipp, said degree is confirmed, and it is resolved that an order be given ye Capt of ye Princess to recieve him aboard."


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/230

172 Then came her brother Gernot to the treasure chamber. By leave of the king in the door he thrust the key. Kriemhild’s gold was handed forth, a thousand marks or more. He bade the strangers take it; much this pleased King Gunther.

Then spake Gotelind’s knight from Bechelaren: “And had my Lady Kriemhild all the hoard that was brought from the Nibelung land, little of it would mine or the queen’s hand touch. Now bid them keep it, for I will none of it. Forsooth I brought from home such store of mine that we can lightly do without this on the road, for we be furnished for the journey in full lordly wise.”

Afore this her maids had filled twelve chests at leisure with the very best of gold that anywhere might be. This they took with them and great store of women’s trinkets, which they should wear upon the road. Her-thought too great the might of Hagen. Of her gold for offerings she had still a thousand marks. For her dear husband’s soul she dealt it out. This Rüdeger thought was done in faithful love. Then spake the mournful lady: “Where be now my friends who for my sake would live in exile? Let those who would ride with me to the Hunnish land, take now my treasure and purchase horses and trappings.”

Then spake the margrave Eckewart to the queen: “Since the day I first became your vassal, I have served you faithfully,” spake the knight, “and aye will do the same by you until mine end. I will take with me also five hundred of my men and place them in your service right loyally. Naught shall ever part us, save death alone.”


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/231

Rh For this speech Kriemhild bowed her thanks; forsooth she had full need.

Men now led forth the palfreys; for they would ride away. Then many tears were shed by kinsfolk. Royal Uta and many a comely maiden showed that they were sad at Kriemhild’s loss. A hundred high-born maids she took with her hence, who were arrayed as well befit them. Then from bright eyes the tears fell down, but soon at Etzel’s court they lived to see much joy. Then came Lord Giselher and Gernot, too, with their fellowship, as their courtesie demanded. Fain would they escort their dear sister hence; of their knights they took with them full a thousand stately men. Then came Ortwin and the doughty Gere; Rumolt, the master of the kitchen, must needs be with them, too. They purveyed them night quarters as far as the Danube’s shore, but Gunther rode no further than a little from the town. Ere they fared hence from the Rhine, they had sent their messengers swiftly on ahead to the Hunnish land, who should tell the king that Rüdeger had gained for him to wife the noble high-born queen.


text:
Author:Lydia Davis

Works

 * The Thirteenth Woman and Other Stories (1976)
 * Sketches for a Life of Wassilly (1981), ISBN 978-0-930794-45-3
 * Story and Other Stories (1985), ISBN 978-0-935724-17-2
 * Break It Down (1986), ISBN 0-374-11653-9
 * The End of the Story (1994), ISBN 978-0-374-14831-7
 * Almost No Memory (1997), ISBN 978-0-374-10281-4
 * Samuel Johnson Is Indignant (2001), ISBN 978-0-9703355-9-3
 * Varieties of Disturbance (May 15, 2007), ISBN 978-0-374-28173-1
 * Proust, Blanchot, and a Woman in Red (2007), ISBN 9780955296352
 * The Collected Stories of Lydia Davis (2009), ISBN 978-0-374-27060-5
 * The Cows (2011), ISBN 9781932511932
 * Lydia Davis: Documenta Series 078 (2012), ISBN 9783775729277
 * Can't and Won't: Stories (2014), ISBN 9780374118587
 * Essays One. Farrar, Straus and Giroux (2019), ISBN 9780374148850
 * Essays Two. Farrar, Straus and Giroux (2021), ISBN 9780374148867
 * Our Strangers: Stories. Bookshop Editions (2023), ISBN 9798987717103

Anthologies

 * Bill Henderson, ed. (1989). The Pushcart prize: best of the small presses. Pushcart Press. ISBN 978-0-916366-58-2.
 * E. Annie Proulx, Katrina Kenison, ed. (1997). "St. Martin". The Best American Short Stories 1997. Houghton Mifflin. ISBN 978-0-395-79866-9.
 * Robert Hass; David Lehman, eds. (2001). "A Mown Lawn". The Best American Poetry 2001. Simon and Schuster. p. 67. ISBN 978-0-7432-0384-5.
 * Charles Wright; David Lehman, eds. (2008). "Men". The Best American Poetry 2008. Simon and Schuster. ISBN 978-0-7432-9975-6.

Translations

 * Jean Chesneaux, Françoise Le Barbier, Marie-Claire Bergère (1977). China from the 1911 Revolution to Liberation. Translators Paul Auster and Lydia Davis. Pantheon Books.
 * Georges Simenon (1979). Aboard the Aquitaine (Simenon African Trio). Translators Paul Auster and Lydia Davis. Harcourt Brace Jovanovich. ISBN 0-15-103955-0.
 * Claude Nori (1979). French Photography, from Its Origins to the Present. Translator Lydia Davis. Pantheon Press.
 * Maurice Blanchot (1981). P. Adams Sitney|P. Adams Sitney (ed.). The Gaze of Orpheus, and Other Literary Essays. Translator Lydia Davis. Station Hill Press. ISBN 978-0930794378.
 * Joseph Joubert (1983). Paul Auster (ed.). The Notebooks of Joseph Joubert. Translator Paul Auster. North Point Press. ISBN 0865471088.
 * Davis translated the 19-page afterword by Maurice Blanchot, "Joubert et l'espace."
 * Conrad Detrez (1984). A Weed for Burning. Translator Lydia Davis. Harcourt Brace Jovanovich.
 * Michel Butor (1986). The Spirit of Mediterranean Places. Translator Lydia Davis. Marlboro Press.
 * Françoise Giroud (1986). Marie Curie: A Life. Translator Lydia Davis. Holmes & Meier. ISBN 0841909776.
 * André Jardin (1988). Tocqueville: A Biography. Translator Lydia Davis. Farrar Straus Giroux. ISBN 0374521905.
 * Pierre Jean Jouve (1996). The Desert World. Translator Lydia Davis. Marlboro Press. ISBN 978-0810160187.
 * Pierre Jean Jouve (1997). Hecate: The Adventure of Catherine Crachat: I. Translator Lydia Davis. Marlboro Press. ISBN 978-0810160385.
 * Michel Leiris (1997). The Rules of the Game: Scratches. Translator Lydia Davis. The Johns Hopkins University Press. ISBN 0801854865.
 * Marcel Proust (2004). Lydia Davis; Christopher Prendergast (eds.). Swann's Way. Translated by Lydia Davis. Penguin Books. ISBN 978-0-14-243796-4.
 * Vivant Denon (2009). Peter Brooks (ed.). No Tomorrow. Translated by Lydia Davis. New York Review of Books. ISBN 978-1-59017-326-8.
 * Gustave Flaubert (2010). Lydia Davis (ed.). Madame Bovary. Translated by Lydia Davis. Viking Adult. ISBN 978-0-670-02207-6.
 * Alfred Ollivant (2014). Bob, Son of Battle: The Last Gray Dog of Kenmuir. New York Review Children's Collection. Translated by Lydia Davis. ISBN 9781590177297.
 * A. L. Snijders (2016). Grasses and Trees. Translated by Lydia Davis. AFDH. ISBN 9789072603586.

title: Author:Lydia Davis


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/138

114 birth to twins, if they were of different sexes the female was thrown away, if they were of the same sex the weaker of the two met that fate.

The Hottentots were polygamous in the sense that their customs admitted of a wealthy man having more wives than one, that is when his first wife became old or infirm he was allowed to take another, who was termed the young wife, but he was required to provide for the maintenance of the first, and did not discard her. Thus a rich man could have two legal wives at the same time, but the practice was by no means general. There were many kraals in which there was not a single case of polygamy. It was common with them, though not imperative, to take their wives not from their own but from a different clan, and in all cases men were prohibited from marrying any woman to whom they were related by blood, no matter how distantly.

The marriage customs required that cattle should be given by the bridegroom to the nearest relatives of the bride, but temporary unions were common, and indeed a system almost as bad as that of free love prevailed among at least some of the clans, for chastity on both sides between persons not related by blood was very lightly esteemed. One of the principal objects in their wars with each other was to take females as prisoners, who were generally treated and regarded as mere concubines, but were sometimes raised to the dignity of wives. The difference from a European point of view may seem obscure, but it involved a right over the distribution of the milk, and upon it depended the inheritance of the sons, the daughters, except in the ruling families, inheriting nothing. Female captives of Bushman blood occupied the lower position. There was no religious or moral scruple in operation against conduct of this kind, for they had no conception that it was in any way wrong. To their ideas it was simply the natural right of the strong to take from the weak.

Captain Alexander, who managed to ingratiate himself with the Namaquas, obtained from a party of old men a large


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/139

Rh amount of information upon their customs, in reply to the following questions which he put to them:

What laws have the Namaquas?

They have none, they only listen to their chiefs.

In the old times used they to sow any grain, or had they gardens?

No; they did nothing of the sort—not before the missionaries showed them how to sow and plant.

What could the Namaquas make before the missionaries came to the Great river?

They could soften skins for their karosses, sew them together with sinews; make bows, arrows, assagais, and small axes; bambus for milk; and could weave rush mats.

What is the principal occupation of the men?

Hunting.

How are the women employed?

They put up the mat huts, soften skins, weave mats, and prepare the victuals. If they decline work they get the strap.

How is a chief chosen?

The eldest son of the last chief is selected.

How do the chiefs choose their wives?

Anyhow; from their own place, or from that of their neighbours.

How much is paid for a wife commonly?

From ten oxen to ten sheep, to the father of the girl; and if she is an orphan, her brother gets the amount of her price.

Is circumcision practised in Namaqualand?

No, not at all.

Do the people know anything of the stars?

Nothing.

Who is the greatest hunter here?

When a lion has to be killed, the chief must go out and endeavour to destroy it.

Where did the Namaquas first get iron?

We think we got it from the east before we saw white men.


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/140

116 Do the Namaquas believe in lucky and unlucky days, omens, &c.?

They don't know anything of these things.

Are there rainmakers in the land?

None.

Do the people assemble in council or pitso, as the Betshuana do?

No, the chief merely talks with his headmen on any difficult case.

Has the captain any particular piece of the ox reserved for him?

No particular part.

Of what use have the missionaries been to the people about the Great river?

Before the missionaries came, the people knew nothing at all; they lived without any thought; they had no worship; all they cared for were their wives, children, cattle, and sheep.

What do the old Namaquas think becomes of people when they die?

They know nothing of these things; all they see is that people die and are buried, but what becomes of them they know not; and before the missionaries came to the Great river, the people had never heard of another world.

What had the Namaquas the most pleasure in, their women, tobacco, cattle, beads, or what?

(After some hesitation) They thought more of their sheep than of anything else; of tobacco they knew nothing some years ago; it was brought first from the south side of the Great river; and now, having tasted it, they prefer it to all things in the world.

What is the worst thing which could happen to a Namaqua?

The death of the sheep.

How did they use their sheep? did they milk them, did they eat them?

They milked them, and sometimes killed one or two when


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/141

Rh they wanted a kaross. They never killed them if they had anything else to eat.

It will be noticed that in one or two of these replies the information given is slightly different from that in previous pages of this volume, which arises from the fact that the Namaqua chiefs possessed much more power over their followers than those of the tribes south of the Great or Orange river. Captain Alexander says further of their customs:

“I never saw or heard of a people with fewer ceremonies or observances. They take wives to themselves merely by giving presents to the parents; sometimes two chiefs will have four wives between them; this is, I think, new. When a young woman attains the age of puberty, she is led round the kraal, to touch various things for good luck; thus she touches the milk bambus in the houses, the rams in the fold. When a person is sick, the doctor comes and orders a good sheep to be killed, as he can do nothing without first eating plenty of fat; he reserves a little of the fat to smear the patient with, or he scarifies the flesh over the seat of the disease. When death happens, a hole is dug with a gemsbok's horn or a stick; the body is thrust into it in a sitting posture, stones are piled over it, and the horn or stick is left upright on the heap.”

The credulity of the Hottentots was that of children. Thus they really believed that there were Bushwomen who could change themselves into wild animals at will, as an instance of which the following account was given to Captain Alexander:

A certain Namaqua was travelling in company with a Bushwoman carrying a child on her back. They had proceeded some distance on their journey when a troop of wild horses appeared, and the man said to the woman: “I am hungry, and as I know you can turn yourself into a lion, do so now, and catch us a wild horse, that we may eat.”

The woman answered, “You'll be afraid.”

“No, no,” said the man; “I am afraid of dying of hunger, but not of you.”


text:
Page:The Nibelungenlied - tr. Shumway - 1909.pdf/390

332 hast seen here. Biterolf, 9471, relates that Dietrich had carried Siegfried, when young, by force to Etzel’s court.

full soon. See note 1 to page 12.

paynim (O. F. paienime, late Latin paganismus), ‘heathen.’

gold for offerings. This was the gold to be used as offering when masses were sung for Siegfried’s soul.

Vergen is the modern Pföring, below Ingolstadt. A ferry across the river existed here from ancient times.

Pilgrim, or Pilgerin, as he is variously called, is an historical personage. He was bishop of Passau from 971 to 991. Without doubt he is a late introduction, according to Boer between 1181 and 1185. See Boer,, 204, and E. L. Dümmler, Pilgrim von Passau, Leipzig, 1854.

Enns (M. H. G. Ens) is one of the tributaries of the Danube, flowing into it about eleven miles southeast of Linz.

Efferding (M. H. G. Everdingen) is a town on the Danube, about thirteen miles west of Linz.

Traun (M. H. G. Trûne) is a river of Upper Austria, forty-four miles southeast of Linz.

truncheons, see note 3 to page 6.

Botelung’s son is Attila, who is so called in our poem, in the Klage, and in Biterolf. In the earlier Norse version Atli is the son of Budli. (On this point see Müllenhoff, Zur Geschichte der Nibelungensage, p. 106, and Zsfd A.,, 161, and Bleyer, PB. Beit. , 459, where the names are shown to be identical.

Medelick is the modern Mölk, or Melk, a town on the Danube near the influx of the Bilach. It lies at the foot of a granite cliff on which stands a famous Benedictine abbey.

Astolt appears only in this passage; nothing else is known of him.

Mautern is situated at the influx of the Flanitz, opposite Stein in Lower Austria.

Traisem, Traisen, is a tributary of the Danube in Lower Austria, emptying near Traismauer.


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/142

118 Whilst he was yet speaking, hair began to appear at the back of the woman's neck, her nails began to assume the appearance of claws, and her features altered. She sat down the child.

The man, alarmed at the change, climbed a tree close by, the woman glared at him fearfully, and going to one side she threw off her skin petticoat, when a perfect lion rushed out into the plain; it bounded and crept among the bushes towards the wild horses, and springing on one of them it fell, and the lion lapped its blood. The lion then came back to where the child was crying, and the man called from the tree, “enough! enough! don't hurt me. Put off your lion's shape. I'll never ask to see this again.”

The lion looked at him and growled. “I'll remain here till I die,” said the man, “if you don't become a woman again.” The mane and tail then began to disappear, the lion went towards the bush where the skin petticoat lay; it was slipped on, and the woman in her proper shape took up the child. The man descended, partook of the horse's flesh, but never again asked the woman to catch game for him.

It has been said that the women had to do the hardest of the work and were punished if they declined to perform it, but they occupied that position as a matter of course, and would have despised a man who intruded upon their domain. They did not interfere with him in his use of the assagai, the bow, or the club, they left the chase entirely to him, and so they would have regarded it as improper if he had set about making mats or digging bulbs from the ground. In real fact they—excepting of course such captives as have been described—were more nearly the equals of the men, and were permitted to exercise much greater freedom of speech in domestic disputes, than among most barbarians. They were mistresses within the huts. The stores of milk were under their control, not under that of their husbands, as was the case with the Bantu. The men or their sons tended the cattle, but their daughters milked the cows.


text:
Author:Claude Joseph Dorat

Works

 * Adélaïde de Hongrie (August 13, 1774)
 * Alceste
 * L' Amant mystérieux
 * Amilka ou Pierre le Grand
 * Apollon à Brunoy (July 9, 1776)
 * Berthe et Pépin (November 3, 1787)
 * Le Célibataire (September 20, 1775). Avignon Frères Bonnet.
 * Le Chevalier français à Londres (November 21, 1778)
 * Le Chevalier français à Turin (November 21, 1778)
 * Cyparis
 * Le Déluge
 * Les Dernières aventures du Jeune d'Olban
 * Les Deux reines (1770)
 * La Feinte par amour (July 31, 1773)
 * Le Malheureux imaginaire (December 7, 1776)
 * Merlin bel esprit
 * Les Perfidies à la mode
 * Pierre le Grand (December 1, 1779)
 * Premier idylle ou l' hommage du coeur à l'occasion des mariages de M. le Dauphin avec Marie-Antoinette d'Autriche, archiduchesse, et de Monseigneur le Comte de Provence avec Joséphine, princesse de Savoie
 * Les Prôneurs ou le Tartuffe littéraire
 * Régulus (July 31, 1773)
 * Réponse d'Abélard à Héloise. (Abelard's Answer to Heloise)
 * Roséïde ou l' intrigant (October 2, 1779)
 * Seconde idylle
 * Tancrède
 * Le Temple du goût
 * Théagène et Chariclée (March 2, 1763)
 * Les Victimes de l'amour, ou lettres de quelques amants célébres (1776). (Victims of Love, or Letters from some famous lovers)
 * Zoramis, roi de Crète ou le ministre vertueux
 * Zulica (January 7, 1760)

title: Author:Claude Joseph Dorat


text:
Page:On the education of the people of India (IA oneducationofpeo00trevrich).pdf/234

220 tion. What is there in the condition, physical or moral, of the natives of this country, that should render them incapable of acquiring English as easily as the Irish, the Highlanders, and Welsh?


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/143

Rh Wherever men greatly preponderate in number over women, the females will enjoy extensive privileges, and if this is the case when a new nation is being formed, the custom regarding those privileges will become fixed. No census having ever been taken of these people in olden times, it is impossible to ascertain what the proportion of the sexes to


text:
Page:George McCall Theal, Ethnography and condition of South Africa before A.D. 1505 (2nd ed, 1919).djvu/144

120 each other was when Europeans first became acquainted with them; at present where the race is still comparatively pure they are believed to be about equal. Males were never destroyed in large numbers by war, as among the Bantu, so most likely after the formation of the race there was always an approximate equality between the sexes, the captive Bushman girls, who could not have been very numerous at any one time, excepted. There was no loss of human life on charges of dealing in witchcraft, or the Hottentots would have speedily died out, for they were not so prolific as white people, and very much less so than the Bushmen were or the Bantu are now.

Taking these facts into consideration, the probabilities are very great that at the time of the origin of the race the females were few in number compared with the males who entered their country and induced or forced them to become consorts. Savages as those females were, they were yet able under these circumstances to occupy a position of influence in the household, which their descendants of the same sex never lost.

Dr. Theophilus Hahn says of them: All the Khoikhoi tribes use the expression Taras for woman. Taras is the woman, as ruler of the house, the mistress. The root da or ta means to conquer, to rule, to master, and the suffix ra expresses a custom or an intrinsic peculiarity. Taras is also a woman of rank, a lady. In every Khoikhoi's house the woman, or taras, is the supreme ruler; the husband has nothing at all to say. While in public the men take the prominent part, at home they have not so much power even as to take a mouthful of sour milk out of the tub, without the wife's permission. In the house the wife always occupies the right side of the husband and of the house.

If a chief died, it often happened that his energetic wife became the gau-tas (contracted from gau-taras), the ruling woman—i.e. the queen of the tribe—in place of the son who was not of age. All the daughters are called after the father and all the sons after the mother. The eldest