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 though possessed with the idea that he was being scorched by the most excruciating heat.

Once or twice, too, I looked in upon the ex-captain. He was always calm and spoke quite rationally on any subject except his own profession; but in connection with that he prated away the merest nonsense. He suffered greatly, but steadily declined all my offers of attention, and pertinaciously refused to leave his cabin.

To-day, an acrid, nauseating smoke made its way through the panelings that partition off the quarters of the crew. At once Curtis ordered the partition to be enveloped in wet tarpaulin, but the fumes penetrated even this, and filled the whole neighborhood of the ship's bows with a reeking vapor that was positively stifling. As we listened, too, we could hear a dull rumbling sound, but we were as mystified as ever to comprehend where the air could have entered that was evidently fanning the flames. Only too certainly, it was now becoming a question not of days nor even of hours before we must be prepared for the final catastrophe. The sea was still running high, and escape by the boats was plainly impossible. Fortunately, as I have said, the mainmast and the mizzen are of iron; otherwise the great heat at their base would long ago have brought them down and our chances of safety would have been very much imperiled; but by crowding on sail the Chancellor in the full northeast wind continued to make her way with undiminished speed.

It is now a fortnight since the fire was first discovered, and the proper working of the ship has gradually become a more and more difficult matter. Even with thick shoes any attempt to walk upon deck up to the forcastle was soon impracticable, and the poop, simply because its floor is elevated somewhat above the level of the hold, is now the only available standing-place. Water began to lose its effect upon the scorched and shriveling planks; the resin oozed out from the knots in the wood, the seams burst open, and the tar, melted by the heat, followed the rollings of the vessel, and formed fantastic patterns about the deck.

Then to complete our perplexity, the wind shifted suddenly round to the northwest, whence it blew a perfect hurricane. To no purpose did Curtis do everything in his power to bring the ship ahull; every effort was in vain; the Chancellor could not bear her trysail, so there was nothing


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 to be done but to let her go with the wind, and drift further and further from the land for which we are longing so eagerly.

To-day, the 29th, the tempest seemed to reach its height; the waves appeared to us mountains high, and dashed the spray most violently across the deck. A boat could not live a moment in such a sea.

Our situation is terrible. We all wait in silence, some few on the forecastle, the great proportion of us on the poop. As for the picrate, for the time we have quite forgotten its existence; indeed it might almost seem as though its explosion would come as a relief, for no catastrophe, however terrible, could far exceed the torture of our suspense.

While he had still the remaining chance, Curtis rescued from the store-room such few provisions as the heat of the compartment allowed him to obtain; and a lot of cases of salt meat and biscuits, a cask of brandy, some barrels of fresh water, together with some sails and wraps, a compass and other instruments are now lying packed in a mass all ready for prompt removal to the boats whenever we shall be obliged to leave the ship.

About eight o'clock in the evening, a noise is heard, distinct even above the raging of the hurricane. The panels of the deck are upheaved, and volumes of black smoke issue upward as if from a safety-valve. A universal consternation seizes one and all; we must leave the volcano which is about to burst beneath our feet. The crew run to Curtis for orders. He hestitateshesitates [sic]; looks first at the huge and threatening waves; looks then at the boats. The long-boat is there, suspended right along the center of the deck; but it is impossible to approach it now; the yawl, however, hoisted on the starboard side, and the whale-boat suspended aft, are still available. The sailors make frantically for the yawl.

"Stop, stop," shouts Curtis; "do you mean to cut off our last and only chance of safety? Would you launch a boat in such a sea as this?"

A few of them, with Owen at their head, give no heed to what he says. Rushing to the poop, and seizing a cutlass, Curtis shouts again:

"Touch the tackling of the davit, one of you; only touch it, and I'll cleave your skull."

Awed by his determined manner, the men retire, some

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64 do not discern any gain in "sweetness and light" from these despotic readjustments of the relations among sun, earth and moon, and must set it all down to the account of ignorance, which, in any degree and however excusable, is not a thing to be admired. Concerning nothing is it more general, more deep, more dark, more invincible, nor withal, more needless, than it is with regard to movements and visible aspects of our satellite. How one can have eyes and not know the pranks of the several heavenly bodies is possibly obvious to Omniscience, but a finite mind cannot rightly understand it.

We will suppose that our planet is without a satellite. The nights are brilliant or starless, as the clouds may determine, but in all the measureless reaches of space is no world having a visible disk, with vicissitudes of light and shadow. One day a famous man of science announces in the public prints a startling discovery. He has found an orb, smaller than the earth but of considerable magnitude, moving in such a direction and at such a rate of speed that at a stated time the next year it will have approached our sphere so closely as to be caught by its attractive power and held, a prisoner, wheeling round and round


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All of the commandments that were given to Moses at Sinai were given with their meanings, as it says: "And I will give you the Stone Tablets and the Torah and the commandments". "The Torah" refers to the Written Torah, and "the commandments" refers to its explanations. And He commanded us to fulfill the "Torah" based on the "commandments". And these "commandments" are what are called the Oral Law. The entire Torah was written by our teacher Moses before he died, in his handwriting. And he gave one copy of the Torah to each tribe and placed one copy in the Ark for a witness; as it says: "Take this Torah scroll and place it" etc. And he did not write down the "commandment" which is the explanation of the Torah. Rather he instructed it to the elders and to Joshua and to the rest of the entirety of Israel, as it says: "The entire matter which I command you, that you shall be careful to fulfill" etc. And therefore, it is called "the Oral Torah". Although the Oral Torah was not written down, our teacher Moses taught it in its entirety in his court to seventy elders; and Eleazar and Pinchas and Joshua, the three of them received it from Moses. And our teacher Moses passed down the Oral Torah to his student Joshua and commanded him on it; and Joshua also taught it orally for his entire life. And many elders received it from Joshua. And Eli received it from the elders and from Pinchas. And Samuel received it from Eli and his Court. And David received it from Samuel and his Court. *And Ahijah the Shilonite was from those who left Egypt, and he was a Levite, and he heard from Moses, and he was young in the days of Moses, and he received it from David and his Court. And Elijah received it from Ahijah the Shilonite and his Court. And Elisha received it from Elijah and his Court. And Jehoiada the Priest received it from Elisha and his Court. And Zechariah received it from Jehoiada and his Court. And Hosea received it from Zechariah and his Court. And Amos received it from Hosea and his Court. And Isaiah received it from Amos and his Court. And Micah received it from Isaiah and his Court. And Joel received it from Micah and his Court. And Nahum received it from Joel and his Court. And Habakkuk received it from Nahum and his Court. And Zephaniah received it from Habakkuk and his Court. And Jeremiah received it from Zephaniah and his Court. And Baruch ben Neriah received it from Jeremiah and his Court. And Ezra and his Court received it from Baruch ben Neriah and his Court. The Court of Ezra are those who are called The Men of the Great Assembly, and they are: Haggai, Zechariah and Malachi, Daniel and Hananiah and Mishael and Azariah and Nehemiah ben Hachaliah and Mordecai Bilshan and Zerubbabel and many sages with them, comprising one hundred and twenty elders. The last one of them is Simeon the Just and he was included in the one hundred and twenty. And he received the Oral Torah from all of them. And he was a High Priest after Ezra. Antigonus of Sokho and his Court received it from Simeon the Just and his Court. And Jose ben Joezer of Zeredah and Joseph ben Jochanan of Jerusalem and their Court received it from Antigonus and his Court. And Joshua ben Perachiah and Nittai of Arbela and their Court received it from Jose ben Joezer and Joseph ben Jochanan and their Court. And Judah ben Tabbai and Simeon ben Shetach and their Court received it from Joshua ben Perachiah and Nittai of Arbela and their Court. Shmaya and Abtalion, the righteous converts, and their Court, received it from Judah and Simeon and their Court. Hillel and Shammai and their Court received it from Shmaya and Abtalion and their Court. And Rabbi Yohanan ben Zakkai and Rabbi Simeon son of Hillel the Elder received it from Hillel [and Shammai] and his Court. Rabbi Yohanan ben Zakkai had five students and they are the greatest of the Sages who received it from him. And they are: Rabbi Eliezer the Great and Rabbi Joshua and Rabbi Jose haKohen and Rabbi Simeon ben Nethaneel and Rabbi Eleazar ben Arach. And Rabbi Akiva ben Yosef received it from Rabbi Eliezer the Great. And Yosef, his father, was a righteous convert. And Rabbi Ishmael and Rabbi Meir, son of a righteous convert, received it from Rabbi Akiva. And Rabbi Meir and his colleagues also received it from Rabbi Ishmael. The colleagues of Rabbi Meir are: Rabbi Judah and Rabbi Yose and Rabbi Shimon and Rabbi Nehemiah and Rabbi Eleazar ben Shammua and Rabbi Johanan HaSandlar and Simeon ben Azzai and Rabbi Hananiah ben Teradion. And the colleagues of Rabbi Akiva also received it from Rabbi Eliezer the Great. And the colleagues of Rabbi Akiva are: Rabbi Tarfon, the teacher of Rabbi Jose the Galelian, and Rabbi Simeon ben Eleazar and Rabbi Johanan ben Nuri. Rabbi Gamaliel the Elder received it from Rabbi Simeon his father, the son of Hillel the Elder. And Rabbi Simeon his son received it from him. And Rabbi Gamaliel his son received it from him. And Rabbi Simeon his son received it from him. And Rabbi Judah the son of Rabbi Simeon – he is who's called Rabbenu HaQadosh; and he received it from his father and from Rabbi Eleazar ben Shammua and from Rabbi Shimon his colleagues. Rabbenu HaQadosh compiled the Mishnah. And from the days of our teacher Moses, and until Rabbenu HaQadosh, they did not compile a compilation to be taught in public in the Oral Torah. But in each and every generation, the Head of Court or

I have seen that which Moses, the Great Light, son of Maimon, of blessed memory, took upon him to expound this law. Moses commanded us a law, an inheritance, and compiled the compilation of the Great "Hand" on all the ordinances of the entire law, its generalities, its particularities and its details; and who like him teaches in a short and pure language like the language of the Mishnah? And the hand of the generations that come after him is short of understanding his words and of descending to the depth of his pure sayings, that are refined seven times. The source of each and every law is also hidden from them. And moreover, with regard to that which Rabbi Abraham ben David criticised him; and in some instances, one needs a carpenter and the son of a carpenter to solve them. And Rabbi Moses Kohen also commented on him. And his words turn out as the words of the sealed book. And as our teacher Rabbi Asher wrote in a responsum, and this is his language: All those who instruct instructions from the words of our teacher, Rabbi Moses, son of Maimon, and are not fluent in Mishnah and Gemara to know from where he brought out his words, err to permit the forbidden and to forbid the permitted; for whoever reads it thinks that he understands it and it is not so. For if he is not fluent in Mishnah and Gemara and does not understand a thing to its right way and to its truth, he will fail in judgement and in instruction. Therefore, a man should not rely on reading his book to judge and to instruct if not that he will find proof in Gemara. And so I heard from the mouth of a great man in Barcelona who was fluent in three Orders and said: I wondered on people who did not learn Gemara and they read the books of our teacher, Rabbi Moses, son of Maimon, and they instruct and judge from his books and they think that they recognise from them; for he said: I recognise in myself that in the three Orders that I learnt, I understand when I read his books; but in his books in the laws of Kodashim and Agriculture, I do not understand in them anything. And I know that so it is to them in all his books. Until here is his language. And then, one holy one stood up speaking and authored the book Maggid Mishneh in which he revealed the location of the source of each law. And if that law is learnt as a disagreement, he gave a praiseworthy reason why he ruled that way. And he also settled and answered the criticisms of Rabbi Abraham ben David. And we heard that the name of the rabbi, the author of the book Maggid Mishneh, was Invidal de Tolosa, a friend of our teacher Rabbi Nissim. And behold, we did not merit his light, only in the Book of Seasons and Women and Holiness and Damages and Acquisition and Judgements. And even in these books, some laws and some chapters remained from which their explanation did not arrive to our hands. And my soul yearned and even pined to understand his words in all his books and to know their source and from where they come. And so did I see several people desiring and yearning for this. And therefore, I, the young Joseph, son of our teacher Rabbi Ephraim, son of our teacher Rabbi Joseph Karo, may his memory be for the life of the World to Come, stood up and were encouraged and strengthened with the mercy of Heaven and agreed to write on the rest of the books of Maimonides the source of each and every law and to explain his words and to answer to the criticisms of Rabbi Abraham ben David and to the comments of Rabbi Moses Kohen as my short hand will reach. And also in the books that the rabbi, the Maggid, did write on them, there remained instances that one needs to scrutinise in them and I will turn my hand on them. And if it is found in the words of the commentators of the Gemara, or Rabbi Isaac Alfasi, or in their responsa, that they spoke in them, in the understanding of the words of our teacher Moses, son of Maimon, I will write their words. And if I will see to answer his words in another way, I will write what they will show me from Heaven. And the reader, whatever he will choose he shall want and bring close. And in instances where I will not find it in the words of the aforementioned commentaries, I will write that which seems in my humble opinion. And I relied on the benevolence of God; He shall grant me free gifts to enlighten my eyes to be wise, to do good, to descend to the depth of the understanding of Maimonides, of blessed memory. And He should reveal my eyes to understand wonders from His Torah. And I named this book Kesef Mishneh since it contains the yearn of those yearning to understand the words of this precious book, Mishneh Torah. And from the True Helper, may He be adored, I will request help and assistance; He shall help me for the sake of the Glory of His Name and He should reveal my eyes and I shall see wonders from His Torah.

And Ahijah the Shilonite was from those who left Egypt etc. In the chapter There are those who Inherit (page 121b) it is learnt: Ahijah the Shilonite saw Amram. Wrote Rabbi Abraham ben David: "Said Abraham: This is not correct. Rather, Ahijah the Shilonite was from the court of David." Until here is his language. It seems that he means to say that since he was extremely old, it is not correct to say that he received from David who was younger than him in days. And also in wisdom, it is possible that Ahijah was greater than him; either because wisdom is with the aged or because he received from Moses. But what could be said is that he was from the Court of David; for David was the head of the Sanhedrin. And according to the opinion of our teacher, it could be said that even though we will say that he was wiser than David, it will still be correct to say "he received from David", meaning to say that he remained the head of oral tradition in his place.


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frequently been part of everyday life in Eastern Europe.

The mild economic liberalization of Eastern Europe during the early 1960's was manifested in Czechoslovakia by more attention to public welfare and to the production and importation of consumer goods, and much greater improvements in living and working conditions were promised under Dubcek's Action Program with its emphasis on the rights of the individual. Few of Dubcek's proposed reforms were implemented, however, owing largely to the turmoil following the Soviet invasion of 1968. Although the Husak government has tightened central controls over the economy, in addition to suppressing political opposition, it has also undertaken to raise levels of living by substantially increasing the supply of consumer goods. Moreover, expenditures on social security, pensions, housing, and health services have been increased at the expense of funding capital investments and subsidies for state enterprises. As of mid-1973 the government's well publicized interest in popular welfare—Husak has continually reminded the people that they "never had it so good"—appeared to have won qualified and grudging acceptance from the Czechoslovak population.

The monthly cash earnings of both white- and blue-collar workers have increased significantly since the mid-1960's (Figure 8). Owing to the importance attached to industrial expansion and construction, employees in these sectors, as well as transportation workers, have generally earned higher than average incomes. Since the late 1960's, the average earnings of transportation workers have even surpassed those of scientific personnel, who comprise the highest-paid white collar category recorded by the published statistics. The average cash earnings of workers in agriculture have been consistently lower than those paid in the high-priority industries; however, on collective farms, which occupied 56% of the country's farmlands in 1970, the workers are paid both in cash and in kind out of the farms' earnings. Irrespective of the type of occupation, most Czechoslovak workers receive a variety of noncash benefits, including incentive bonuses, which have been particularly effective in stimulating production. Much of the increase in average per capita income, which amounted to 35% for the period from 1960 to 1971, has been attributable to sources other than basic wages.

The rates of personal consumption have risen since the 1960's, primarily as the result of rising per capita income, industrial expansion, and the increasing availability of consumer goods. In 1971 the family of an average urban blue-collar worker expended 32.2% of its income on food, 27.4% on consumer durables, and 18.1% on rent, utilities, and taxes (Figure 9). Households on collective farm spend a smaller proportion for food but a much higher proportion for consumer durables. The relatively large proportion of personal income allotted for food by urban families is offset to some degree by the artificially low rents established by the government. Originally frozen at their prewar levels, most rents have been raised since 1964 to make this sector of the economy viable and to reduce the cost of upkeep.

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 tient to attempt a refutation, that it was only by my volubility I could keep her silent. She interrupted me every moment by gesticulating, exclaiming - but I continued saying how dangerous it was to inculcate the belief that genius, talent, acquirements, and accomplishments, such as Corinne was represented to possess, could not preserve a woman from becoming a victim to an unrequited passion, and that reason, absence, and female pride were unavailing.

"I told her that Corinne would be considered, if not cited, as an excuse for violent passions, by all young ladies with imaginations exalté, and that she had much to answer for. Had you seen her! I now wonder how I had courage to go on; but I was in one of my humors, and had heard of her commenting on me one day, so I determined to pay her off. She told me that I, above all people, was the last person that ought to talk of morals, as nobody had done more to deteriorate them. I looked innocent, and added, I was willing to plead guilty of having sometimes represented vice under alluring forms, but so it was generally in the world, therefore it was necessary to paint so; but that I never represented virtue under the sombre and disgusting shapes of dulness, severity,


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 and ennui, and that I always took care to represent the votaries of vice as unhappy themselves, and entailing unhappiness on those that loved them; so that my moral was unexceptionable. She was perfectly outrageous, and the more so, as I appeared calm and in earnest, though I assure you it required an effort, as I was ready to laugh outright at the idea that I, who was at that period considered the most mauvais sujét of the day, should give Madame de Staël a lecture on morals; and I knew that this added to her rage. I also knew she never dared avow that I had taken such a liberty. She was, notwithstanding her little defects, a fine creature, with great talents, and many noble qualities, and had a simplicity quite extraordinary, which led her to believe every thing people told her, and consequently to be continually hoaxed, of which I saw such proofs in London. Madame de Staël it was who first lent me ’Adolphe’, which you like so much; it is very clever, and very affecting. A friend of hers told me, that she was supposed to be the heroine, and I, with my aimable franchise, insinuated as much to her, which rendered her furious. She proved to me how impossible it was that it could be so, which I already knew, and complained of the malice of the world for supposing it possible."

Byron has remarkable penetration in discover-


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 prophet who was in that generation writes for himself from memory that what he heard from his teachers, and he teaches by heart to the public. And likewise does each and every one write for himself according to his strength of the explanation of the Torah and of its laws as what he heard, and from new things that were developed in each and every generation in laws that they did not learn by hearing but through one the thirteen rules, and on which the Great Court agreed. And so it was constantly until Rabbenu HaQadosh. And he compiled all of what was heard and all of the laws and all of the explanations and the commentaries that they heard since our teacher Moses, and which the Court of each and every generation learnt in the whole Torah, and he compiled from all of it the book of the Mishnah, and he taught it to the sages in public, and it was revealed to all of Israel, and they all wrote it down, and he disseminated it all over, so that the Oral Torah should not be forgotten from Israel. And why did Rabbenu HaQadosh do so, and did not leave the matter like it was? Because he saw that the students keep on decreasing, and new tragedies keep on coming, and the Kingdom of Rome is spreading out in the world and getting strong, and Israel keeps on rolling to the ends, he compiled one compilation to be in the hand of all of them, in order that they should learn it quickly and it should not be forgotten. And he sat all of his days, he and his Court, and taught the Mishnah in public. And these are the greatest of the sages that were in the Court of Rabbenu HaQadosh, and received it from him: Simeon and Gamaliel his sons and Rabbi Epes and Rabbi Hanina ben Hama and Rabbi Hiyya and Rav and Rabbi Yannai and bar Kappara *and Samuel and Rabbi Johanan and Rabbi Hoshaiah. And these are the greatest of the sages who received from him; and with them, thousands and tens on thousands of the other sages. Although these eleven received from Rabbenu HaQadosh and stood in his study, Rabbi Johanan was young, and afterwards was a student of Rabbi Yannai, and received Torah from him. *And also Rav received from Rabbi Yannai. *And Samuel received from Rabbi Hanina bar Hama. Rav compiled Sifra and Sifre to explain and to inform the principles of the Mishnah. And Rabbi Hiyya compiled the Tosefta to explain the subjects of the Mishnah. And Rabbi Hoshaiah and bar Kappara also compiled Baraitot to explain the words of the Mishnah. And Rabbi Johanan compiled the Jerusalemite Gemara in the Land of Israel after the destruction of the Temple approximately three hundred years. And from the greatest of the sages who received from Rav and Samuel: Rav Huna and Rav Judah and Rav Nachman and Rav Kahana. And from the greatest of the sages who received from Rabbi Johanan: *Rabbah bar bar Hana and Rabbi Ammi and Rabbi Assi and Rav Dimi and Rabbi Abin. And from the sages who received from Rav Huna and from Rav Judah are included: *Rabbah and Rav Yosef. And from the sages who received from Rabbah and Rav Yosef are included: Abaye and Rava. And both of them also received from Rav Nachman. And from the sages who received from Rava are included: Rav Ashi and Ravina. And Mar bar Rav Ashi received from his father Rav Ashi and from Ravina.

In conclusion, from Rav Ashi until our teacher Moses, Peace unto him, are forty generations. And they are these: 1) Rav Ashi from Rava. 2) And Rava from Rabbah. 3) And Rabbah from Rav Huna. 4) And Rav Huna from Rabbi Johanan and Rav and Samuel. 5) And Rabbi Johanan and Rav and Samuel from Rabbenu HaQadosh. 6) And Rabbenu HaQadosh from Rabbi Simeon his father. 7) And Rabbi Simeon [from Rabbi Gamaliel his father. 8) And Rabbi Gamaliel from Rabbi Simeon his father. 9) And Rabbi Simeon] from Rabbi Gamaliel the Elder his father. 10) And Rabbi Gamaliel the Elder from Rabbi Simeon his father. 11) And Rabbi Simeon from Hillel his father and Shammai. 12) And Hillel and Shammai from Shmaya and Abtalion. 13) And Shmaya and Abtalion from Judah and Simeon. 14) And Judah and Simeon from Joshua ben Perachiah and Nittai of Arbela. 15) And Joshua and Nittai from Jose ben Joezer and Joseph ben Jochanan. 16) And Jose ben Joezer and Joseph ben Jochanan from Antigonus. 17) And Antigonus from Simeon the Just. 18) And Simeon the Just from Ezra. 19) And Ezra from Baruch. 20) And Baruch from Jeremiah. 21) And Jeremiah from Zephaniah. 22) And Zephaniah from Habakkuk. 23) And Habakkuk from Nahum. 24) And Nahum from Joel. 25) And Joel from Micah. 26) And Micah from Isaiah. 27) And Isaiah from Amos. 28) And Amos from Hosea. 29) And Hosea from Zechariah. 30) And Zechariah from Jehoiada. 31) And Jehoiada from Elisha. 32) And Elisha from Elijah. 33) And Elijah from Ahijah. 34) And Ahijah from David. 35) And David from Samuel. 36) And Samuel from Eli. 37) And Eli from Pinchas. 38) And Pinchas from Joshua. 39) And Joshua from our teacher Moses. 40) And our teacher Moses from the mouth of the Almighty. In conclusion, they are all from the LORD, the God of Israel.

All of these aforementioned sages are the great ones of the generations. From them were heads of yeshivoth and from them were heads of exiles and from them were those of the Great Sanhedrin. And with them, in each and every generation, thousands and tens of thousands who heard from them and with them. Ravina and Rav Ashi are the conclusion of the Sages of the Talmud. And Rav Ashi is he who compiled the Babylonian Gemara in the Land of Shinar after Rabbi Johanan compiled the Jerusalemite Gemara with approximately one hundred years. And the subject of both Gemaras is the interpretation of the words of the Mishnah and the explanation of its obscurenesses and new things that were developed in each and every Court since the days of Rabbenu HaQadosh, and until the compilation of the Gemara. And from both Gemaras and from the Toseftas and from Sifra and Sifre (and from the supplements) – from all of them will be clarified the forbidden and the permitted, the defiled and the clean, the obligated and the exempt, the unfit and the fit, as they transmitted, man from the mouth of man, from the mouth of our teacher Moses, from Sinai.

Also it will be clarified from them – things which Sages and prophets from each and every generation decreed to make a parapet to the Torah, as they heard from Moses explicitly, as it says: "And you shall keep my keeping: Make a keeping for my keeping". And it will also be clarified from them – the customs and the enactments which they enacted or how they behaved in each and every generation, as the Court of that generation saw fit, because it is forbidden to deviate from them, as it says: "You shall not deviate from the thing that they will tell you, right and left". And also obscure judgments and laws which they did not receive from Moses, and the Court of that generation judged on them with the rules with which the Torah is interpreted, and the Elders decided them and ruled that the law is such, all did Rav Ashi compile in the Gemara, since the days of Moses, and until his days. And the Sages of the Mishnah compiled other compilations to explain the words of the Torah: Rabbi Hoshaiah, the student of Rabbenu HaQadosh, compiled the explanation of the Book of Genesis, and Rabbi Ishmael explained from "These are the names" until the end of the Torah, and that is what's called "Mekhilta", and Rabbi Akiva also compiled Mekhilta, and other sages after them compiled Midrashot, and all was compiled prior to the Babylonian Gemara.

And these are the greatest of the sages that were in the Court of Rabbenu HaQadosh etc. Wrote Rabbi Abraham ben David: "Said Abraham: Samuel and Rabbi Johanan were not" etc. "And this compiler compiled from his mind and did not know about what." Until here is his language. And it can be said that the reason of our teacher is that Samuel was great in the days of Rabbi, as we say (in the first chapter of Bava Metzia, 85b) that Rabbi wanted to ordinate him, only that it did not come to fruition. And since he was worthy of being ordained, why shouldn't he be considered from the Court of Rabbi? And Rabbi Johanan – it is true that he was young as it says in Chapter The First of the Shearing (page 137b) that Rabbi Johanan said that firebrands were going out of the mouth of Rav to the mouth of Rabbi and he did not know what they were saying. And if so, he was not from the Court of Rabbi. Nevertheless, he learnt Torah from him. And our teacher already wrote that even though these received from Rabbenu HaQadosh and stood in his study, Rabbi Johanan was young. And Rav Hoshaiah – why shouldn't he be from the Court of Rabbi? Why he was the friend of Rabbi Hiyya, and as we say elsewhere (Hullin 141a): Each Baraita that was not learnt at the House of Rabbi Hiyya and at the House of Rabbi Hoshaiah – you shall not ask from it at the Beth Midrash. And Rabbi Yannai and bar Kappara were great in the days of Rabbi and why shouldn't they be from his Court? And what he wrote: "But Levi and Rabbi Bisa" etc. – it can be said that our teacher did not come to count all the sages that were in the Court of Rabbi, until it should be hard on him why he did not count these.

And also Rav received from Rabbi Yannai. Wrote Rabbi Abraham ben David: "This did not happen and was not born." Until here is his language. And I say that the words of our teacher happened and were born; from what we say in Chapter "The Woman", the great one (folio 93): Rav Huna is like Rav and Rav is like Rabbi Yannai; and Rabbi Shlomo explained: Rav Huna is like Rav – that is to say: He received it from Rav, who was his teacher; and Rav from Rabbi Yannai; and so all of them: this one was higher than the generation of this one. Until here is his language. And nevertheless, one can wonder: Why didn't our teacher write that Rav learnt from Rabbi Hiyya? And also Rabbi Abraham ben David – why didn't he write that? And like he wrote regarding Samuel?

And Samuel received from Rabbi Hanina ben Hama. Wrote Rabbi Abraham ben David: "And also this did not happen; rather, from Levi." And I say that I do not know from where do we know that he did not learn from Rabbi Hanina who remained Rosh Yeshiva in the place of Rabbi (Ketubot 106b). And what he wrote: "rather, from Levi", I do not know from where he knows this. And from the greatest of the sages who received from Rabbi Johanan etc. Wrote Rabbi Abraham ben David: "And Rabbi Hiyya bar Abba." Until here is his language. And I say that this is no objection; for our teacher did not come to count all of the great ones who received from Rabbi Johanan, only some of them, and as it is proven from the language "and from the greatest of the sages".

And from the sages who received from Rav Huna and from Rav Judah are included Rabbah and Rav Yosef. Wrote Rabbi Abraham ben David: "Rav Chisda and Rabbah bar Rav Huna." Until here is his language. And this, too, is no objection; from the reason that I wrote nearby.


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 In conclusion, Ravina and Rav Ashi and their colleagues are the conclusion of the greatest of the Sages of Israel who transmit the Oral Torah and who decreed decrees and enacted the enactments and set up customs, and their decree and their enactment and their customs were spread in all of Israel, in all places of their settlements. And after the Court of Rav Ashi who compiled the Gemara and finished it in the days of his son, Israel was scattered an additional scattering in all the lands, and they reached the ends and the faraway islands, and quarrels multiplied in the world, and the ways were raided with troops, and Torah learning was minimized, and Israel didn't enter to study in their yeshivoth thousands and tens of thousands as the were previously. But individuals gather themselves, the remnants whom God calls, in each and every city and in each and every country, and they engage in Torah and understand with all of the compilations of the Sages, and they know from them how is the way of the judgment. And each court that stood up after the Gemara in each and every country and decreed or enacted or set up a custom for the people of his country or for the people of many countries – his acts were not spread in all of Israel because of the distance of their settlements and the raiding of the ways, and since the court of that country are individuals, and the Great Court of Seventy-One ceased since some years prior to the compilation of the Gemara. Therefore, the people of this country are not forced to behave as the custom of another country; and this court is not told to decree a decree which another court decreed in its country. And likewise, if one of the Geonim taught that the way of the judgment is such and it was clarified to another court which stood afterwards that this is not the way of the judgment that is written in the Gemara – we don't listen to the first, but to whichever one the mind leans toward his words, whether it may be the first or the latter.

And these things pertain to laws, decrees and enactments and customs that were newly developed after the compilation of the Gemara. But all of the things contained in the Babylonian Gemara – all of Israel are obligated to go with them. And each and every city and each and every country are forced to behave with all of the customs how Sages of the Gemara behaved, and to decree their decrees, and to go with their enactments. Since all those things that are in the Gemara – all of Israel agreed upon them. And those Sages who enacted or who decreed or who set down customs or who ruled a ruling and taught that the judgment is such – they are all of the sages of Israel or their majority and they are those who heard the transmission in the principles of the whole Torah, generation after generation, until our teacher Moses, peace be upon him. All of the sages who stood up after the compilation of the Gemara, and built with it, and a name went out for them in their wisdom, they are those who are called "Geonim". And all of these Geonim who stood up in the Land of Israel and in the Land of Shinar and in Spain and in France taught the way of the Gemara, and brought out its obscurities to light, and explained its subjects, because its way is an extremely deep one, and also for it's in the Aramaic language mixed with other languages, because that language was clear to all people of Shinar at the time that the Gemara was compiled. But in other places, and also in Shinar in the days of the Geonim – a man doesn't recognize that language until it is taught to him. And the people of each and every city ask many questions to every Gaon that was in their days, to explain to them difficult things that are in the Gemara. And they reply to them according to their wisdom. And those questioners gather the responses and compile from them books to understand from them. The Geonim that were in each and every generation also compiled compilations to explain the Gemara: Among them are those who explained individual laws. And among them are those who explained individual chapters with which they had difficulties in his days. And among them are those who explained Tractates and Orders. And they also compiled decisive rulings in the subject of prohibition and permission and obligation and exemption, in things that the time needs them, in order that they should be close to the understanding of he who can't descend to the depth of Gemara. And this is the Godly work in which all of the Geonim of Israel engaged since the day that the Gemara was compiled and until this time, which is the eighth year after 1,100 to the Destruction of the Temple; and that is the 4,937th year to the Creation of the World.

And in this time, additional tragedies strengthened and the hour expelled everything and the wisdom of our wise men was lost and the understanding of our understanding men was hidden. Therefore, those commentaries and laws and responsa that the Geonim compiled and they saw that they are clear words – became difficult in our days. And only few in number understand its subjects as it should be. And it need not be said the Gemara itself, the Babylonian and the Jerusalemite, and Sifra and Sifre and the Tosefta, which require a wide mind and wise soul and a long time; and afterwards he knows from them the right way in the things that are forbidden and that are permitted and the rest of the laws of the Torah, how it is. And because of this, I, Moses son of Rabbi Maimon the Sephardi, shook out my lap, and I leaned on the Rock, blessed is He, and I meditated in all of these books and I saw fit to compile things that are clarified from all of these compilations, in the subject of the forbidden and the permitted, the defiled and the clean, with the rest of the laws of the Torah, all of them in a clear language and a short way, until the whole Oral Torah shall be organised in the mouth of all, without a question and without an answer; not this one says in this manner and this one says in that manner, but clear, close, correct words according to the judgment that will be clarified from all of these compilations and commentaries that exist since the days of Rabbenu HaQadosh and until now. Until all of the laws shall be revealed to small and to great in the law of each and every commandment and in the law of all of the things that Sages and Prophets enacted. The rule of the matter: In order that a man should not need another compilation in the world in a law of the laws of Israel, but this compilation should gather the whole Oral Torah with the enactments and the customs and the decrees that were made since the the days of our teacher Moses and until the compilation of the Gemara and like the Geonim explained to us in all of their compilations which they compiled after the Gemara. Therefore I named this compilation "Mishneh Torah", because a man reads the Written Torah first, and afterwards he reads this, *and knows from it the entire Oral Torah and does not need to read a different book between them. And I saw fit to divide this compilation into individual laws in each and every subject; and I will divide the laws into chapters that pertain to that subject; and I will divide each and every chapter into small segments in order that they should be organised by heart. These laws that pertain to each and every subject – some of those laws are the laws of one commandment alone; and that is the commandment that has a lot of words of tradition, and is a subject by itself. And some of them are laws that include the laws of many commandments, if all of those commandments will be in one subject. Because the division of this compilation is according to the subjects, not according to the number of the commandments, like it will be clear to he who reads in it. And the number of the commandments of the Torah that pertain to the generations: six-hundred-and-thirteen commandments. Two-hundred-and-forty-eight of them are positive commandments. A sign to them: the number of the limbs of man. And three-hundred-and-sixty-five of them are negative commandments. A sign to them: the number of the days of the solar year.

And knows from it the entire Oral Torah etc. Wrote Rabbi Abraham ben David: "He hoped to fix but did not fix" etc. "This is only because a surpassing spirit was in him." Until here is his language.

And I say that the reason of our teacher is that if he would have wanted to go in the way of the compilers that preceded him, what profit would he have to add to the words of Rabbi Isaac Alfasi, for in most of the places he decides like him. And thus he came to innovate a ruling of halacha in a pure and short language like the Mishnah and each wise-hearted from those that come after him can rely on the choice of our teacher. And if a great wise one will be found who will not want to rely on his choice until he, too, will weigh it with the scales of his mind, who hinders him from looking in the books of the Gemara and the compilers? In conclusion, this way that our teacher treaded is an improvement for the whole world except for one in a generation in that time. And also for him, it is an improvement; if he will be in a rush to decide, he shall rely on the opinion of our teacher. And even when he will not be in a rush, it is not a small thing to know the discernment of our teacher.


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As indicated by the retail price index (Figure 10), the Husak government has made a major policy of countering inflationary pressures by prohibiting significant rises in the prices of consumer goods. The supply of both domestic and imported consumer durables has steadily increased. The published statistics on the marketing of consumer goods during 1959-71 (Figure 11) indicate upward trends in sales of automobiles, furniture, refrigerators, and television sets. According to preliminary results of the 1970 census, 73% of all households had a television set, 69% had an electric washing machine, 61% had a refrigerator, 51% had a vacuum cleaner, and 17% had an automobile. In mid-1973 Czechoslovakia was the only European Communist country without waiting lists for the purchase of automobiles, and there was roughly one automobile for every four families.

Although the consumption of textiles, clothing, footwear, and household goods is relatively high in comparison with most other European Communist countries, these items have often failed to satisfy the sophisticated tastes and demands for quality on the part of most Czechoslovak consumers. Under regulations in force since 1966, industrial concerns are liable to pay fines for failure to meet exacting standards of quality control over their products. However, little progress appears to have been made in improving the quality of consumer durables. One of the principal reasons for a consistently high rate of personal savings, particularly in collective farm households (Figure 9), has been the lack of desirable goods and services. Moreover, none of the available measures of personal consumption reflect the inconveniences and frustrations experienced by people who had had to wait in line to buy many products, the shortages and overcrowding of living quarters, the difficulty of obtaining repair and other services, and the lack of numerous small personal and household items that are easily available in the West.

Under Communist rule, crime and other social problems have developed to increasingly serious proportions. However, in absolute terms crime, particularly violent crime, is lower than in the West. The rising incidence of crime can be attributed largely to the disdain for authority that has unwittingly been inbred into the population by a system seeking to control the individual's thoughts and actions from infancy. The crimes committed include a wide range of misdemeanors and economic offenses, motivated in some cases by public petulance as much by a desire for personal gain. The number of prosecutions increased by 50% during the 1960's according to Czechoslovak statistics, with approximately 142,000 cases being tried in 1969. Only half of these prosecutions resulted in convictions, a fact which the regime today attributes to the former laxity of the judicial system. Crimes involving property—particularly massive pilfering from state enterprises—have accounted for most of this increase throughout Czechoslovakia. In 1971 some 56,000 persons were tried for theft, and the number of those not apprehended was estimated to be considerably larger.

Throughout Czechoslovakia the increase in crime has been most acute among juveniles and those in the 17-24 age group, who in 1969 accounted for 62.4% of all criminal offenses. The failure of the Communist system to alleviate the social problems affecting youth has caused the party to reassess its attitude toward the young and to reexamine the educational system and numerous other institutions. This reassessment began in 1963, and under the Dubcek government youth

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 news broadcasters. It flew these groups in two B-29s and two borrowed C-54s to witness CROSSROADS detonations.

TASK UNIT 1.5.9 (AIR-SEA RESCUE UNIT). TU 1.5.9 was initially part of TU 1.5.3 but was made a separate unit before testing started. It had two B-17 aircraft (called "Dumbos") for air-sea rescue and provided coverage between Enewetak and Bikini. The unit was used on Enewetak Island.

TASK UNIT 1.5.10 (HEADQUARTERS, AIR UNIT). TU 1.5.10 contained the command and staff elements of TG 1.5. It was based on Kwajalein Island and operated the task group headquarters. It was also known as HQ TG 1.5 (Reference B.5.1).

Task Group 1.6 (Navy Air Group)

TG 1.6 had three different functions: drone plane and drone boat control, aerial photography, and seaplane transportation. TG 1.6 was composed of four task units:

 * TU 1.6.1 (Drone Carrier Unit)
 * TE 1.6.11
 * USS Shangri-La (CV-38)
 * TE 1.6.12
 * USS Charles P. Cecil (DD-835)
 * USS Furse (DD-882)
 * USS Newman K. Perry (DD-883)
 * USS Turner (DD-834)
 * TE 1.6.13 (Navy Field Recovery Subunit, NAB Roi-Namur, Kwajalein)
 * TE 1.6.14
 * Air Development Squadron 2 (VX-2)

 * TU 1.6.2 (Photo Carrier Unit)
 * USS Saidor (CVE-117)
 * Plane guard destroyers from TE 1.6.12 as assigned.

 * TU 1.6.3 (Seaplane Unit, NAB Ebeye Island, Kwajalein)
 * Patrol Seaplane Squadron 32 (VPB-32)
 * Air-Rescue Squadron 4 (VH-4)
 * Carrier Aircraft Service Unit (Fleet) 34 (CASU[F]-34)

 * TU 1.6.4 (Seaplane Tender, Bikini)
 * USS Orca (AVP-49).

Shangri-La carried drone aircraft and operated off Roi Island, Kwajalein, where an airfield was used for landing and experimenting with drone planes.

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Portal:Office of the Director of National Intelligence

Works

 * Assessing the Saudi Government's Role in the Killing of Jamal Khashoggi (2021)
 * Preliminary Assessment: Unidentified Aerial Phenomena (2021)
 * Unclassified Summary of Assessment on COVID-19 Origins (2021)
 * 2022 Annual Report on Unidentified Aerial Phenomena (2022)
 * Potential Links Between the Wuhan Institute of Virology and the Origin of the COVID-19 Pandemic (2023)
 * Fiscal Year 2023 Consolidated Annual Report on Unidentified Anomalous Phenomena (2023)
 * Updated Assessment of Anomalous Health Incidents (2023)


text: Potential Links Between the Wuhan Institute of Virology and the Origin of the COVID-19 Pandemic


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68 ong time well-nigh monopolized the oral tradition, began to decline, the telling of folk-lore tales, which never had been entirely interrupted, revived, became for some time and to a certain extent united with the mythic and legendary products of antiquity, and — though less extensively— with foreign elements, and still continues to flourish among the com- mon people.

In regard to literature, the propagation of which on northern soil contributed so much to the decline of genuine historical and poetical taste, and thus to the undermining of the peculiarly Norse literary development, we may be very brief. It consisted of romances and romantic poems full of strange adventures and sentimental love-stories, which were imported from Germany, France and England, and were written partly in Latin, partly in the vernaculars of those countries. The bulk of them were French, and either originally written in this language or translated from the Breton, which was spoken by the aboriginal Celtic population of France and England, and which long continued to flourish in popular literature among the inhabitants of Wales and Bretagne, whither the Celts gradually were forced to retire. From the thirteenth century translations and adaptations of such romances were zealously read in the higher circles in the North, and they became more and more popular until they at last displaced all other light reading. Of many of these books it is known with certainty that Norwegian kings or princes secured their translation, and to what extent this work of translation was carried may be inferred from the fact that an Icelandic scholar, who wrote a history of literature about the end of the last century, was able to give the


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text: Potential Links Between the Wuhan Institute of Virology and the Origin of the COVID-19 Pandemic/Coronavirus Research


text: Potential Links Between the Wuhan Institute of Virology and the Origin of the COVID-19 Pandemic/WIV Researchers Who Fell Ill


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Rh titles of more than one hundred translated romances of this kind. Among the most noteworthy ones may be mentioned the and the  (sagas of the Bretons), and also  poem,, a talented imitation of the forms of the most ancient poetry. The first of these sagas is a romantic description of the Trojan war, a very popular theme during the middle ages, and the Breta sagas is an adaptation of one of the fabulous chronicles (Geoffrey of Monmouth's Historia Britonum), of which the middle ages produced so large a number. A free transprosing of the Latin poem, Alexandreis (from the year 1200), is the, and the is a prose translation of one of the French Chansons de geste. The or  (stringed instrument or song-book) is a translation of the old Breton popular poem, "Lais," into prose. Of genuine romantic works we may mention, , and.

A branch of literature in which the foreign influence also was felt in a marked degree are the legendary sagas, Some of them are of Norwegian origin, as for instance the story of Albanus and Sunniva and of the Saints in Selja, but their number is insignificant as compared with the multitude of translations. Many of these have already been published, as the Mariu Saga (Virgin Mary), the Postula Sögur (sagas of the Apostles), that of Edward the Confessor, etc. The most important one of them is the and, originally written in Greek by Johannes Damascenus in the eighth century. It is a religious poem, translated from the Latin into Icelandic prose by King Hakon


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70 Sverrsson. In addition to these religious stories there is a considerable number of Icelandic and Norwegian homilies or theological sermons, partly of a moral or dogmatic and partly of a legendary character. Some of them are original, while others are translations. The most prominent theological work is the Lucidarius, translated from the Latin, a presentation of the principal Christian doctrines in the form of a dialogue. The first attempt at a Bible translation, the so-called, is from the fourteenth century, and is a free retelling of the historical books of the Old Testament, with many additions from Josephus, the church fathers, etc.

One branch of literature, highly appreciated by the inhabitants of the North and probably put in writing earlier than any other, a branch wonderfully developed by oral tradition even before writing came into general use, was that which embraced and. All northern law-books handed down from antiquity are of the greatest importance in the study of the history of civilization and in the study of philology, and they furnish the most satisfactory evidence of the keen sense of justice developed among the inhabitants of the several northern countries in harmony with their social conditions. The mediæval Danish and Swedish laws will be discussed in connection with the literatures of these countries, and we shall here speak only of the Norwegian and Icelandic laws, these being both in respect to language and substance most immediately related to the olden time.

The code of laws for Iceland during the republic bears the strange name (gray goose—wild goose). It is based on the laws and institutions which the Icelander, after the island had become thoroughly settled and the need of a common law for the whole land was fully appreciated, brought with him from Norway, whither he had gone to study the institutions of Norway at the feet of Thorleif the


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Rh Wise, and frame a code of laws for Iceland. When in 928 the first Althing for the whole island met at Thingvellir, it accepted Ulfljot's code as the law of the land. In the year 1117 it was revised by a committee of men learned in the law, and for the first time put in writing, and thus it is probable that Iceland was the first northern country to receive a written law. In its present form the "Graygoose" is made up of parts belonging to different epochs, but all pointing to an older source, so that, taken as a whole, it must be regarded as one work, the fruit of the labor of many generations. Characteristic of the "Graygoose" in a higher degree than of any other old Norse law-book is the remarkable and practical common sense on which it is based throughout. The legal regulations are unusually clear and comprehensive; special cases are provided for with the greatest sagacity; in short, it is in all respects an able record of a system which proceeded from the people and was developed by the people. Justly has it been said of this splendid work, that although the Roman law had no influence on its legal provisions, still a Roman spirit may in many instances be traced, and that the technical accuracy of its law-terms, the thorough development of its judicial and legal forms, and its fine distinctions, give evidence of a higher degree of civil culture than is usually conceded to the olden North.

After Iceland had been subjugated to Norway it received a code which is called after King Hakon Hakonson, who began its compilation on the basis of the old law-book,, but which, on account of the severe punishments it provided, also was styled Járnsíða (Ironside). This work was, however, never completed for reason of the Icelanders' great dissatisfaction with it. Hakon's successor, Magnus, therefore, began the compilation anew, and founded his laws on other principles. The code thus completed was adopted in the year 1280 and was called Jónsbók after Jon Einarsson, who had the greater share in its compilation. It is in part, particularly in respect to agrarian laws, still the law of Iceland.


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72 Christianity, which was introduced in Iceland in the year 1000, did not for a long time have any important influence on the secular legislation. Ecclesiastical laws were soon enacted. The first general ecclesiastical law for Iceland, (the old Christian law), was enacted in the year 1123 and remained in force until the beginning of the fourteenth century, when it was replaced by a new code, Kristinrèttr hinn nýi.

Norway was originally divided into four judicial districts, and each had in an early day its own code, which after the respective districts was called Frostathingslög, Gulathingslög, Eidsivathingslög and Borgarthingslög (log meaning law). The first two are ascribed to Hakon the Good (934-660), and the Eidsivathingslög is even attributed to Halfdan the Swarthy (820-860), while the Borgarthsingslög seems to be much more recent. The changes in these laws, made necessary by the introduction of Christianity, were introduced by Olaf the Saint, who appended a special ecclesiastical code to each one of them. The Gulathingslög and Frostathingslög are preserved tolerably complete, though we have them only in revisions from a much later date, while the Borgarthingslög and Eidsivathingslög are extant only in fragments, especially of the ecclesiastical appendices. During the reign of King Magnus Hakonson (1263-1280), the so-called Law-mender (Lagabætir), these district codes were replaced by one for the whole land, and this continued in force until 1604. Of the remaining law-works from the


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Rh middle ages we may mention the, of which we possess fragments, one of which belongs to the oldest legal documents we have, the , given by Magnus Hakonson, and the , framed by Archbishop (1268-1283). This last named law was taken as a model for the younger ecclesiastical code of Iceland, and the powerful prelate of Throndhjem wanted it introduced into all Norway to replace the special church-laws in the same manner as the general civil code had replaced the district codes, a desire which was not fulfilled. Nor must we forget to mention one of the many legal works of Magnus Hakonson, his, or laws for the king's courtiers (hird), which was framed on the basis of old accepted customs.

A work that holds a peculiar place in Norway's old literature is the remarkable and unique book called (the King's Mirror), which belongs to the first half of the thirteenth century. In it a noble, talented man, who in learning was fully abreast with his age, has laid down his philosophy of life, and especially his views on government and morals, in the form of a dialogue between father and son. The book, which is written in an attractive and pleasing style, also contains rules for the acquirement of good manners. Thus it is a sort of precursor of the modern "good manner" works, and, on account of the picture it gives of olden mariners and fashions, it is of the greatest interest.


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 until they reach a result which might be reported of and accepted. Meantime it is enough for us to know that no such result has hitherto ever rewarded the labours, either of oriental sages in the remotest periods, or of Grecian philosophers, or of the Alexandrian teachers, or of mediæval doctors, or of the great thinkers of the sixteenth century, or of those of the times in which we live. Metaphysic Theologies, except so far as they take up the very terms and figures of the Hebrew Scriptures, have hitherto shown a properly religious aspect in proportion as they have been unintelligible:—when intelligible they become—if not atheistic, yet tending in that direction. When this is affirmed the inference is not—that a True Theology might not be embodied in abstract terms, in an upper world; but this, that the terms and the modes of human reason are, and must ever be, insufficient for purposes of this kind.

This failure, or this succession of failures, may indeed affect the credit of Philosophy; but in no degree does it throw disadvantage upon the religious well-being of those who are content to take their instruction and their training from the Holy Scriptures. These writings, age after age, have in fact met, and they have satisfied the requirements of piety and of virtue in the instance of millions of the humble and devout readers of the Bible; and it has been so as well among the most highly-cultured as among the unlearned; and they have imparted to such whatever it is needful and possible for man to


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 friends on a sudden reverse of fortune throws on a young and inexperienced mind, the doctrines of the philosopher of Geneva struck with double force upon her sympathies: she imbibed the sweet poison, as somebody calls it, of his writings, even to a love of truth; which, every wise man knows, ought to be left to those who can get any thing by it. The society of children, the beauties of nature, the solitude of the mountains, became her consolation, and, by degrees, her delight. The gay society from which she had been excluded, remained on her memory only as a disagreeable dream. She imbibed her new monitor's ideas of simplicity of dress, assimilating her own with that of the peasant-girls in the neighbourhood: the black hat, the blue gown, the black stockings, the shoes, tied on the instep.

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 change: she was willing to impose in some measure on herself, by marking a contemptuous indifference to the characteristics of the class of society from which she had fallen.

It is true that she somewhat modified the forms of her rustic dress: to the black hat she added a black feather, to the blue gown she added a tippet, and a waistband fastened in front with a silver buckle; she wore her black stockings very smooth and tight on her ancles, and tied her shoes in tasteful bows, with the nicest possible ribbon. In this apparel, to which, in winter, she added a scarlet cloak, she made dreadful havoc among the rustic mountaineers, many of whom proposed to "keep company" with her in the


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OWARD the close of the fourteenth century the literary development in Iceland and in Norway, of which we have essayed to give some account in the preceding chapter, ceased almost wholly; when Norway became united with Denmark the ancient Icelandic Norwegian book-speech died out in the former country, Danish took its place, and from this time Norway also became joined to Denmark in literature. Intellectual culture emanated from the common university in Copenhagen and bore an exclusively Danish impress. The national movements that were agitated in Norway during her union with Denmark were of but little importance. Not before the end of the eighteenth century did the national sentiment prevail in the literature, and when Norway had gotten her own university (1811), and especially when she had separated from Denmark in the year 1814, she also gradually became more independent in literary respects.

In Iceland alone the ancient "dönsk tunga" survived, and there it has continued to be spoken even to this day, the language having suffered but few and unimportant changes, and these chiefly limited to pronunciation. After the literary activity had almost wholly ceased for some time, there sprang up a new literature, which in its main features gradually approached the general current of European thought, but


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Rh which still was more or less an immediate continuation of the old peculiarly Norse development, or was at least closely related to it. The conditions under which this new Icelandic literature grew up were, indeed, anything but favorable. Again and again the island was visited by epidemics, volcanic eruptions, famine and other plagues, which devastated the country to a well nigh inconceivable extent. Most terribly did the Black Death rage here, which in the years 1402-1404 killed two thirds of the inhabitants, who before this scourge came upon them numbered 120,000 to 130,000, a loss from which the island has never since been able to recover. Even at the present the population of Iceland is not more than 70,000. The severe climate made and still makes life there a hard struggle for existence. To this was added the oppression on the part of the Danish government, which legislated injudiciously for Iceland, especially in regard to her commerce, and this unwise legislation was continued down to the most recent times. While it thus was no easy matter for the Icelanders to secure the necessities of life, nevertheless the intellectual products of this rocky island have continued to maintain a high rank since the seventeenth century. The Icelanders are an exceptionally intelligent people. There is not an individual among them who is not able to read, and in proportion to the size of the country or rather to the number of inhabitants, the modern Icelandic literature must be regarded as extraordinarily rich. They preserve, above all, a deep interest in the memories of the past. Sagas are still for the Icelanders the most delectable reading, and the most of them are familiar even with the details of the most important sagas and of their complicated genealogies.

The literary productiveness from the close of the fourteenth until toward the end of the sixteenth century was very slight, but then there sprang up a new and comparatively very vigorous life to which the (1530) by Iceland's last Catholic bishop,, mainly contributed. It was the purpose of this strong-willed man to


text: Education and Art in Soviet Russia/Part 3


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76 use the press as a weapon against the Reformation, but here as everywhere else it became the most potent agency for promoting its cause, and with the Reformation intellectual life began anew to blossom. Yet not before Jon Arason's death (1552) was the chief obstacle to the introduction of the Reformation in Iceland removed.

The first Icelandic translation of the New Testament was made by. On journeys in Germany and Denmark he had become acquainted with Luther and his doctrine, and surrounded by the greatest difficulties he took upon himself the task which needed most to be performed in order to remove the old errors, viz., the translation of the word of God into the mother tongue. His translation was printed in Denmark, in 1540, but the whole Bible did not become accessible to the Icelandic people before the year 1584, after Bishop had finished his complete translation of Luther's German version of the sacred Scriptures.

There arose at length in the seventeenth century two men whose lives and works had a radical influence on the religious development and opinions of the Icelanders. One of them was the preacher and psalmist (1614-1674). Though he is neither as voluminous nor inclined to soar on as lofty a poetic pinion as his great contemporary psalmists in Denmark and Sweden, still his works are of great value since they give the clearest revelations we have in a northern tongue of the spirit of the Reformation. This is particularly true of his fifty psalms which have the passion story for their theme, and which have in so remarkable a degree won the hearts of the Icelandic people that they have become one of the first necessities of every household. Thirty editions of this work have appeared. With fervent emotion the poet grasps in each part of the passion story its significance to the life of every Christian in relation to God, and his psalms are clothed in clear and stately language with phrases and figures here and there of startling originality and beauty. No


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title: A Hundred Verses from Old Japan/Poem 31


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title: A Hundred Verses from Old Japan/Poem 32


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title: A Hundred Verses from Old Japan/Poem 33


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title: A Hundred Verses from Old Japan/Poem 34


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title: A Hundred Verses from Old Japan/Poem 35


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77 less important was the preacher Jon Thorkelsson Vidalin (died 1720), whose works still rank very high and are much read by the people. His postil (family book of sermons), especially, can be found everywhere both among the rich and among the poor. In profound comprehension of the Bible, and in a faculty of reproducing its passages in such a manner that they illustrate and explain one another and thus touch the heart, in force of language and boldness of thought, and in deep insight into the conditions and wants of the human soul, these sermons of Vidalin are surpassed by few religious works. Pjetursson and Vidalin were followed by a long line of talented psalmists and preachers. The former made valuable contributions to the Icelandic psalm book, which is a splendid collection of Christian hymns, while the various religious views of the successive epochs are fully and uniquely recorded in a series of postils. Among more modern works of this kind we may mention the postil of Arne Helgason (1777-1870) which contains a noble and moderate interpretation of rationalism, and a collection of sermons by the present bishop, Pjetursson.

The close of the sixteenth and the whole of the seventeenth century embraces the Learned Epoch of the North, during which the Icelanders took a noble part in the intellectual activity of Scandinavia and surely furnished their quota to the army of scholars. Their industry in thoroughly investigating and in producing scholarly works on the Old Norse and Icelandic literature is preëminently praiseworthy. Though they had ceased to produce it, their interest for the old saga literature never flagged. They preserved and multiplied the old documents by copying them. Still, much of value was not accomplished before toward the end of the sixteenth century, when the Reformation quickened the intellectual activities and gave the impulse to new and vigorous productions


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title: A Hundred Verses from Old Japan/Poem 38


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title: A Hundred Verses from Old Japan/Poem 39


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title: A Hundred Verses from Old Japan/Poem 40


text: J. Brett Blanton, Architect of the Capitol, Abused His Authority, Misused Government Property and Wasted Taxpayer Money, Among Other Substantiated Violations


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175Rh only become more liberal if the present régime is discredited by failure. Therefore, in the interests of Japan no less than in the interests of China, it would be well if Japan were forced, by the joint diplomatic pressure of England and America, to disgorge, not only Shantung, but also all of Manchuria except Port Arthur and its immediate neighbourhood. (I make this exception because I think nothing short of actual war would lead the Japanese to abandon Port Arthur.) Our Alliance with Japan, since the end of the Russo-Japanese war, has been an encouragement to Japan in all that she has done amiss. Not that Japan has been worse than we have, but that certain kinds of crime are only permitted to very great Powers, and have been committed by the Japanese at an earlier stage of their career than prudence would warrant. Our Alliance has been a contributory cause of Japan's mistakes, and the ending of the Alliance is a necessary condition of Japanese reform.

We come now to Russia's part in the Chinese problem. There is a tendency in Europe to regard Russia as decrepit, but this is a delusion. True, millions are starving and industry is at a standstill. But that does not mean what it would in a more highly organized country. Russia is still able to steal a march on us in Persia and Afghanistan, and on the Japanese in Outer Mongolia. Russia is still able to organize Bolshevik propaganda in every country in Asia. And a great part of the effectiveness of this propaganda lies in its promise of liberation from Europe. So far, in China proper, it has affected hardly anyone except the younger students, to whom Bolshevism appeals as a method of developing industry without passing through the stage of private


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176Rh capitalism. This appeal will doubtless diminish as the Bolsheviks are more and more forced to revert to capitalism. Moreover, Bolshevism, as it has developed in Russia, is quite peculiarly inapplicable to China, for the following reasons: (1) It requires a strong centralized State, whereas China has a very weak State, and is tending more and more to federalism instead of centralization; (2) Bolshevism requires a very great deal of government, and more control of individual lives by the authorities than has ever been known before, whereas China has developed personal liberty to an extraordinary degree, and is the country of all others where the doctrines of anarchism seem to find successful practical application; (3) Bolshevism dislikes private trading, which is the breath of life to all Chinese except the literati. For these reasons, it is not likely that Bolshevism as a creed will make much progress in China proper. But Bolshevism as a political force is not the same thing as Bolshevism as a creed. The arguments which proved successful with the Ameer of Afghanistan or the nomads of Mongolia were probably different from those employed in discussion with Mr. Lansbury. The Asiatic expansion of Bolshevik influence is not a distinctively Bolshevik phenomenon, but a continuation of traditional Russian policy, carried on by men who are more energetic, more intelligent, and less corrupt than the officials of the Tsar's régime, and who moreover, like the Americans, believe themselves to be engaged in the liberation of mankind, not in mere imperialistic expansion. This belief, of course, adds enormously to the vigour and success of Bolshevik imperialism, and gives an impulse to Asiatic expansion which is not likely to be soon spent, unless there


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177Rh is an actual restoration of the Tsarist régime under some new Kolchak dependent upon alien arms for his throne and his life.

It is therefore not at all unlikely, if the international situation develops in certain ways, that Russia may set to work to regain Manchuria, and to recover that influence over Peking which the control of Manchuria is bound to give to any foreign Power. It would probably be useless to attempt such an enterprise while Japan remains unembarrassed, but it would at once become feasible if Japan were at war with America or with Great Britain. There is therefore nothing improbable in the supposition that Russia may, within the next ten or twenty years, recover the position which she held in relation to China before the Russo-Japanese war. It must be remembered also that the Russians have an instinct for colonization, and have been trekking eastward for centuries. This tendency has been interrupted by the disasters of the last seven years, but is likely to assert itself again before long.

The hegemony of Russia in Asia would not, to my mind, be in any way regrettable. Russia would probably not be strong enough to tyrannize as much as the English, the Americans, or the Japanese would do. Moreover, the Russians are sufficiently Asiatic in outlook and character to be able to enter into relations of equality and mutual understanding with Asiatics, in a way which seems quite impossible for the English-speaking nations. And an Asiatic block, if it could be formed, would be strong for defence and weak for attack, which would make for peace. Therefore, on the whole, such a result, if it came about, would probably be desirable in the interests of mankind as a whole.


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 of the scored section again, and watched as the fixer reep came in close, once again clutching the edges of the hole with the side arms while the other two arms carefully sliced through the scored lines, this time cutting all the way through, leaving only thin uncut segments at the corners to keep the whole piece in place.

As the fixer reep backed off, the gripper reep returned, empty-armed now, and slid into place, grabbing the serrated edges of the hole. Blair took the small powered hand-cutter from its loop at the waist of his suit, and carefully sliced through the remaining segments. The gripper reep backed away, holding the cut-off square.

Blair crouched at the edge of the cut, and held tightly to it as he lifted both boots clear of the hull. His body swung slowly around, over the hole, and he pulled himself down into it, until his boots clamped to the inner hull.

The space between the hulls was a maze of braces and supports, five feet wide. One diagonal brace had been crushed by the meteor, and would have to be replaced once both hulls were repaired. For now, Blair was concerned to affix a temporary patch to the outside of the inner hull. The final repair job on that would be done from inside the Station. All he had to do was put on a patch that would allow Section Five to be filled with air again, so the inner repair work could be safely done.

Once his boots were firmly braced against the inner hull, Blair released his hold on the outer hull and moved through the constricted space to the cross-braced wall between Section Five and Six. A tool-and-patch kit was bolted to the wall, beside the round small entranceway to the between-hulls of Section Six. From this kit Blair took a small hammer and a foot-square rubberized metallic patch. He then returned to the spot where the meteor had broken through.

The hole in the inner hull was a ragged oval, less than half an inch in diameter at its widest point. The edges of the tear had been pulled outward by the removal of the meteor, and Blair first hammered these flat, then removed the protective backing of the patch square and pressed the square firmly over the hole. Its inner side was covered with a sealant designed to work in vacuum, binding patch and hull together at the molecular level. It was not a permanent repair job by any means, but it would hold for at least twenty-four hours of normal pressure inside Section Five.

The patch job finished, Blair came back out in much the same METEOR STRIKE!


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 know concerning God, the Creator, the Ruler, the Father, and concerning that life divine, the end of which is—the life eternal.

The most obvious difference between the terms and style of Speculative or Metaphysic Theology, and the Theology of the Scriptures—of the Old Testament especially—is this, that while the language of the one is reduced to a condition as remote as possible from the figurative mode of conveying thought, the language of the other is, in every instance, purely figurative; and that it abstains absolutely, and always, from the abstract or philosophic usage of the words it employs. Yet this obvious difference between the two is not the only dissimilarity; nor perhaps is it that which is of the highest importance to be kept in view, for these two modes of theologic teaching have different intentions; or, as we might say, the centre toward which the various materials of each system tends 1s proper to each, and is exclusive of the other.

Scientific Theology professes to regard the Divine Nature and attributes as its centre; and from that centre (supposed to be known) inferences in all directions are logically derived. But the very contrary of this is true of Biblical Theology; for the central area of Biblical Theism is—the human spirit, in its actual condition, its original powers, its necessary limitations, its ever-varying consciousness, its lapses, its sorrows, its perils, its hopes, and its fears:—its misjudgments, its faiths, its unbelief:


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 —its brightness, its darkness:—whatever is life-like in man, and whatever portends death. Although the two systems possess in common whatever is true concerning God, everything within each wears an aspect widely unlike the aspect which it presents in the other.

The instinctive tendency of the human mind (or of a certain class of minds) to generalize, and to pursue, to their end, the most abstract forms of thought, is not in itself blameworthy, nor must it be charged with the ill-consequences and the failures which often are its fruit. Where there is no generalization there will be no progress: where there is no endeavour to pass on from the concrete to the abstract, men individually, and nations, continue stationary in a rude civilization:—there may be mind; but it sleeps; or it is impotently active:—it is busy, but it does not travel forward. Yet it is only within the range of earth, or of things that are indeed cognizable by the human mind, that this power of abstraction—the highest and the noblest of its powers—can be productive of what must always be its aim and purpose, namely, an absolute philosophy; or a philosophy which shall be coherent in itself, and shall be exempt from internal contradictions.

It is on this ground, then, that the Hebrew writers, in their capacity as teachers of Theology, occupy a position where they are broadly distinguished from all other teachers with whom they might properly be compared, whether ancient or


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 modern, oriental or western. Philosophers, or founders of theologies, aiming and intending to promulgate a Divine Theory—a scheme of theism— have spoken of God as the object, or as the creation of human thought. But the Hebrew writers, one and all, and with marvellous unanimity, speak of God relatively only; or as He is related to the immediate religious purposes of this teaching. Or if for a moment they utter what might have the aspect of an abstract proposition, they bring it into contact, at the nearest possible point, with the spiritual wants of men, or with their actual moral condition; as thus—"Great is the Lord, and of great power, and His understanding is infinite. He telleth the number of the stars: He calleth them all by their names;" but this Infinite and Almighty Being is He that "healeth the broken in heart, and bindeth up their wounds." It is the human spirit always that is the central, or cohesive principle of the Hebrew Theology. The theistic affirmations that are scattered throughout the books of the Old Testament are not susceptible of a synthetic adjustment by any rule of logical distribution; and although they are never contradictory one of another, they may seem to be so, inasmuch as the principle which would show their accordance stands remote from human apprehension:—it must be so; and to suppose otherwise would be to affirm that the finite mind may grasp the Infinite. The several elements of this Theism are complementary one of another,


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190 at once with patience and impatience, with resignation and ridicule. After which, waiting for his daughter, Lord Theign slowly and absently roamed, finding matches at last and lighting his cigarette—all with an air of concern that had settled on him more heavily from the moment of his finding himself alone. His luxury of gloom—if gloom it was—dropped, however, on his taking heed of Lady Grace, who, arriving on the scene through the other room, had had just time to stand and watch him in silence.

"Oh!" he jerked out at sight of her—which she had to content herself with as a parental greeting after separation, his next words doing little to qualify its dryness. "I take it for granted that you know I'm within a couple of hours of leaving England under a necessity of health." And then as, drawing nearer, she signified without speaking her possession of this fact: "I've thought accordingly that before I go I should—on this first possible occasion since that odious occurrence at Dedborough—like to leave you a little more food for meditation, in my absence, on the painfully false position in which you there


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178Rh What, meanwhile, is China's interest? What would be ideally best for China would be to recover Manchuria and Shantung, and then be let alone. The anarchy in China might take a long time to subside, but in the end some system suited to China would be established. The artificial ending of Chinese anarchy by outside interference means the establishment of some system convenient for foreign trade and industry, but probably quite unfitted to the needs of the Chinese themselves. The English in the seventeenth century, the French in the eighteenth, the Americans in the nineteenth, and the Russians in our own day, have passed through years of anarchy and civil war, which were essential to their development, and could not have been curtailed by outside interference without grave detriment to the final solution. So it is with China. Western political ideas have swept away the old imperial system, but have not yet proved strong enough to put anything stable in its place. The problem of transforming China into a modern country is a difficult one, and foreigners ought to be willing to have some patience while the Chinese attempt its solution. They understand their own country, and we do not. If they are let alone, they will, in the end, find a solution suitable to their character, which we shall certainly not do. A solution slowly reached by themselves may be stable, whereas one prematurely imposed by outside Powers will be artificial and therefore unstable.

There is, however, very little hope that the decisions reached by the Washington Conference will permanently benefit China, and a considerable chance that they may do quite the reverse. In Manchuria the status quo is to be maintained, while in Shantung the


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Rh placed me." He carried himself restlessly even perhaps with a shade of awkwardness, to which her stillness was a contrast; she just waited, wholly passive—possibly indeed a trifle portentous. "If you had plotted and planned it in advance," he none the less firmly pursued, "if you had acted from some uncanny or malignant motive, you couldn't have arranged more perfectly to incommode, to disconcert and, to all intents and purposes, make light of me and insult me." Even before this charge she made no sign; with her eyes now attached to the ground she let him proceed. "I had practically guaranteed to our excellent, our charming friend, your favourable view of his appeal—which you yourself too, remember, had left him in so little doubt of!—so that, having by your performance so egregiously failed him, I have the pleasure of their coming down on me for explanations, for compensations, and for God knows what besides."

Lady Grace, looking up at last, left him in no doubt of the rigour of her attention. "I'm sorry indeed, father, to have done you any wrong; but may I ask whom, in such a connection, you refer to as 'they'?"


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192 "'They'?" he echoed in the manner of a man who has had handed back to his more careful eye, across the counter, some questionable coin that he has tried to pass. "Why, your own sister to begin with—whose interest in what may make for your happiness I suppose you decently recognise; and his people, one and all, the delightful old Duchess in particular, who only wanted to be charming to you, and who are as good people, and as pleasant and as clever, damn it, when all's said and done, as any others that are likely to come your way." It clearly did his lordship good to work out thus his case, which grew more and more coherent to him and glowed with irresistible colour. "Letting alone gallant John himself, most amiable of men, about whose merits and whose claims you appear to have pretended to agree with me just that you might, when he presumed, poor chap, ardently to urge them, deal him with the more cruel effect that calculated blow on the mouth!"

It was clear that in the girl's great gravity embarrassment had no share. "They so come down on you I understand then, father, that you're obliged to come down on me?"


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179Rh Japanese have made concessions, the value of which only time can show. The Four Powers—America, Great Britain, France, and Japan—have agreed to exploit China in combination, not competitively. There is a consortium as regards loans, which will have the power of the purse and will therefore be the real Government of China. As the Americans are the only people who have much spare capital, they will control the consortium. As they consider their civilization the finest in the world, they will set to work to turn the Chinese into muscular Christians. As the financiers are the most splendid feature of the American civilization, China must be so governed as to enrich the financiers, who will in return establish colleges and hospitals and Y.M.C.A.'s throughout the length and breadth of the land, and employ agents to buy up the artistic treasures of China for sepulture in their mansions. Chinese intellect, like that of America, will be, directly or indirectly, in the pay of the Trust magnates, and therefore no effective voice will be, raised in favour of radical reform. The inauguration of this system will be welcomed even by some Socialists in the West as a great victory for peace and freedom.

But it is impossible to make a silk purse out of a sow's ear, or peace and freedom out of capitalism. The fourfold agreement between England, France, America and Japan is, perhaps, a safeguard of peace, but in so far as it brings peace nearer it puts freedom further off. It is the peace obtained when competing firms join in a combine, which is by no means always advantageous to those who have profited by the previous competition. It is quite possible to dominate China without infringing the principle of the Open Door. This principle merely ensures that the


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Rh "Assuredly—for some better satisfaction than your just moping here without a sign!"

"But a sign of what, father?" she asked—as helpless as a lone islander scanning the horizon for a sail.

"Of your appreciating, of your in some degree dutifully considering, the predicament into which you've put me!"

"Hasn't it occurred to you in the least that you've rather put me into one?"

He threw back his head as from exasperated nerves. "I put you certainly in the predicament of your receiving by my care a handsome settlement in life—which all the elements that would make for your enjoying it had every appearance of successfully commending to you." The perfect readiness of which on his lips had, like a higher wave, the virtue of lifting and dropping him to still more tangible ground. "And if I understand you aright as wishing to know whether I apologise for that zeal, why you take a most preposterous view of our relation as father and daughter."

"You understand me no better than I fear I understand you," Lady Grace returned, "if what you expect of me is really to take back


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194 my words to Lord John." And then as he didn't answer, while their breach gaped like a jostled wound, "Have you seriously come to propose—and from him again," she added—"that I shall reconsider my resolute act and lend myself to your beautiful arrangement?"

It had so the sound of unmixed ridicule that he could only, for his dignity, not give way to passion. "I've come, above all, for this, I may say, Grace: to remind you of whom you're addressing when you jibe at me, and to make of you assuredly a plain demand—exactly as to whether you judged us to have actively incurred your treatment of our unhappy friend, to have brought it upon us, he and I, by my refusal to discuss with you at such a crisis the question of my disposition of a particular item of my property. I've only to look at you, for that matter," Lord Theign continued—always with a finer point and a higher consistency as his rehearsal of his wrongs broadened—"to have my inquiry, as it seems to me, eloquently answered. You flounced away from poor John, you took, as he tells me, 'his head off,' just to repay me for what you chose to regard as my snub on the


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 only in relation to the needs, and to the discipline of the human mind;—not so in relation to its modes of speculative thought, or to its own reason. Texts packed in order will not build up a Theology, in a scientific sense:—what they will do is this—they meet the variable necessities of the spiritual life, in every mood, and in every possible occasion of that life. Texts, metaphoric always in their terms, take effect upon the religious life as counteractive one of another; or as remedial appliances, which, when rightly employed, preserve and restore the spiritual health.

If we were to bring together the entire compass of the figurative theology of the Scriptures (and this must be the theology of the Old Testament) it would be easy to arrange the whole in perifery around the human spirit, as related to its manifold experiences; but a hopeless task it would be to attempt to arrange the same passages as if in circle around the hypothetic attributes of the Absolute Being. The human reason faulters at every step in attempting so to interpret the Divine Nature; yet the quickened soul interprets for itself—and it does so anew every day, those signal passages upon which the fears, the hopes, the griefs, the consolations of years gone by have set their mark.

The religious and spiritual life has its postulates, which might be specified in order; and under each head they are broadly distinguishable from what, on the same ground, might be named as the postu-


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Rh score of your challenging my entertainment of a possible purchaser; a rebuke launched at me, practically, in the presence of a most inferior person, a stranger and an intruder, from whom you had all the air of taking your cue for naming me the great condition on which you'd gratify my hope. Am I to understand, in other words"—and his lordship mounted to a climax—"that you sent us about our business because I failed to gratify your hope: that of my knocking under to your sudden monstrous pretension to lay down the law for my choice of ways and means of raising, to my best convenience, a considerable sum of money? You'll be so good as to understand, once for all, that I recognise there no right of interference from any quarter—and also to let that knowledge govern your behaviour in my absence."

Lady Grace had thus for some minutes waited on his words—waited even as almost with anxiety for the safe conduct he might look to from some of the more extravagant of them. But he at least felt at the end—if it was an end—all he owed them; so that there was nothing for her but to accept as achieved his dreadful felicity. "You're very