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4 Vivian, with his curly locks and his fancy dress, was the pride of his own, and the envy of all neighbouring establishments; but, in process of time, the horrible spirit of boyism began to develope itself, and Vivian not only would brush his hair "strait," and rebel against his nurse, but actually insisted upon beingbreeched! At this crisis it was discovered that he had been spoiled, and it was determined that he should be sent to school. Mr. Grey observed, also, that the child was nearly ten years old, and did not know his alphabet, and Mrs. Grey remarked, that he was getting very ugly. The fate of Vivian was decided.

"I am told, my dear," observed Mrs. Grey, one day after dinner to her husband, "I am told, my dear, that Dr. Flummery's would do very well for Vivian. Nothing can exceed the attention which is paid to the pupils. 'There are sixteen young ladies, all the daughters of clergymen, merely to attend to the morals and

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Page:Sanzō Nosaka - A Brief Review of the Labour Movement in Japan (1921).pdf/34

1. The „Organisable“ Workers.

In order to understand the extent of the Japanese Trade Union Movement, it is necessary to bear in mind: (1) that agriculture and semi-agriculture occupy nearly 60 per cent. of the population (56.6 millions), (2) that the handicraft and small-scale industries greatly dominate, and (3) that there is an extraordinary number of woman labourers, chiefly employed in the textile industry (650,000 in factories and 700,009 small and home works) and other small-scale productions. (See the Appendix).

According to the latest official report (1918), we obtain the following figures in connection with a rough estimate of the so-called „organisable“ workers, with complete exclusion of wage-earners engaging in distributive, domestic, clerical, and other similar services, out-door (including building), and agriculture labourers.

The total figure shows that there are nearly three millions of the industrial workers. But, as the Trade Union movement among the

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 workers is at present extremely of insignificance, it is better to omit this section from our estimate for a moment. Thus, we arrive at the conclusion—only hypothetical—that about two millions of the manual male workers constitute the fundamental „organisable“ basis of the Trade Union.

Under such a transitional phase and a frickle state, nobody can tell exactly, how many independent Unions exist in Japan and what membership they enlist. But if I do not make a mistake, from the statistics recently published in connection with all labour organisations which existed at the end of 1919, I hypothetically estimate that the total number of Trade Unions in the modern sense certainly exceeded 100 Unions and 80,000 members, and probably did not reach 150 Unions and 100,000 members. As the aggregate number of male „organisable“ workers was about two millions, the membership of Unions numbered between 4,5 and 5 per cent. of all. This estimation may be moderately applied to the present condition.

Of those Unions, however, only one third belong to, the proletarian fighting bodies.

This table shows the labour and semi-labour organisations of all kinds at the end of 1919. This figures of workers quoted here differ from those added in the Appendix. But this is not my fault.


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Talk:Night-Gaunts

Scan source
This poem is available on Internet Archive, here: https://archive.org/details/Weird_Tales_v34n06_1939-12/page/n59/mode/2up?view=theater 70.50.74.170 23:56, 28 September 2023 (UTC)

title: Talk:Night-Gaunts


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Page:Complete Works of Count Tolstoy - 13.djvu/129

 is recognized as existing. But, at the same time, since the conception of God cannot be anything but a conception of the beginning of everything conceived by reason, it is evident that God, as the beginning of everything, cannot be comprehended by reason. Only by following along the path of rational thinking can God be found at the extreme limit of reason, but the moment this conception is reached, reason ceases to comprehend. It is this that is expressed in all the passages which are quoted from Holy Scripture and from the holy fathers, seemingly for and against the comprehensibility of God.

From the profound, sincere statements of the apostles and the fathers of the church, which prove only the incomprehensibility of God, is deduced, in a mere external manner, the comprehensibility of God. It is the dialectic problem of the Theology to prove that God cannot be comprehended altogether, but that he can be comprehended “in part.” Not only is the reasoning purposely twisted, but in these pages I for the first time came across a direct mutilation, not only of the meaning, but also of the words of Holy Scripture. The real text of John i. 18: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him,” is rendered by different words. From the famous 13th chapter of 1 Corinthians, which treats on love, one verse is quoted in a mutilated form in order to prove the thesis.

Then follow quotations from the holy fathers: “The Divinity will be limited if it is comprehended by reason, for conception is a form of limitation,” says one of those whom the Theology counts among the advocates of incomprehensibility.

“What I call incomprehensible is not that God exists, but what he is. Do not use our sincerity as a cause for atheism,” says Gregory the Divine, whom the Theology counts among the advocates of comprehensibility.


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 From all this the author concludes that God can be comprehended “in part,” meaning by the word. “comprehend” to receive the knowledge of him on faith, and proceeds to the exposition of the dogmas which will be a revelation of how God is to be comprehended in part. Like the Introduction, this Art. 9 does not expound the subject at all, but prepares us for the exposition of what follows. The purpose of this article consists apparently in preparing the reader to renounce his conception of God as God, as incomprehensible by his essence of the beginning of everything, and in preventing his daring to deny that information about God which will be imparted to him as truths based on tradition. This article concludes with a quotation from St. John Damascene, which expresses the idea of the whole:

“The Deity is unspeakable and incomprehensible, for no man knoweth the Father, but the Son, and no man knoweth the Son, but the Father (Matt. xi. 27). Even so the Spirit of God knoweth the things of God, just as the spirit of man knoweth the things of a man (1 Cor. ii. 11). Outside of the first blessed being no one has known God, unless God has revealed himself to him,—no one, not only of men, but even of the primordial forces, of the Cherubim and the Seraphim. However, God has not left us in complete ignorance of himself, for the knowledge of God's existence God himself has implanted in the nature of each. And creation itself, its keeping and management, proclaim the Deity (Wis. of Sol. xiii. 5). Besides, at first through the law and the prophets, then through his only-begotten Son, our Lord and God and Saviour Jesus Christ, God has communicated to us the knowledge of himself, in so far as we are able to comprehend him.”

(p. 73.) In this conclusion, which expresses the idea of the whole, the internal contradiction is very startling. In the first part it says that nobody can comprehend God, nobody knows


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 his ways and purposes, and here, in the second part, it says: “Still, God has not left us in ignorance, but through the prophets, his Son, and the apostles has let us know about himself, in so far as we are able to comprehend him.” But we have just said that we cannot comprehend God, and here we suddenly assert that we know that he did not wish to leave us in ignorance, that we know the means which he has used for the purpose of attaining his end, that we know the real prophets and the real Son and the real apostles, whom he has sent to instruct us. It turns out that after we have recognized his incomprehensibility, we have suddenly discovered all the details of his purposes, his means. We judge of him as of a master who wants to inform his labourers of something. One or the other: either he is incomprehensible, and then we cannot know his purposes and actions, or he is entirely comprehensible, if we know his prophets and know that these prophets are not false, but real. And so it turns out:

“For this reason everything transmitted to us by the law, the prophets, the apostles, and the evangelists we accept, acknowledge, and respect, and we search after nothing else. Thus God, being omniscient and solicitous of the advantage of all men, has revealed everything which is useful for us to know, and has kept from us what we cannot grasp. Let us be satisfied with this and hold on to it, without removing the eternal landmarks or transgressing the divine Tradition (Prov. xxii. 28).” (p. 74.)

If so, we involuntarily ask ourselves: Why were these prophets and apostles true, and not those who are regarded as false? It turns out that God is incomprehensible and we are absolutely unable to know him, but that he has transmitted the knowledge of himself to men, not to all men, but to the prophets and the apostles, and this knowledge is kept in holy Tradition, and this alone we are to believe, because it alone, the church, is true, that is, those who believe in the Tradition, who observe the Tradition.


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 the linen—terms very moderate—100 guineas per annum, for all under six years of age, and few extras, only for fencing, pure milk, and the guitar. Mrs. Metcalfe has both her boys there, and she says their progress is astonishing. Percy Metcalfe, she assures me, was quite as backward as Vivian. Ah! indeed, much backwarder; and so was Dudley Metcalfe, who was taught at home on the new system, by a pictorial alphabet, and who persisted to the last, notwithstanding all the exertions of Miss Barrett, in spelling A-P-E—monkey, merely because over the word, there was a monster munching an apple."

"And quite right in the child, my dear—Pictorial alphabet!—pictorial fool's head!"

"But what do you say to Flummery's, Grey?"

"My dear, do what you like. I never trouble myself, you know, about these matters;"

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 and Mr. Grey refreshed himself, after this domestic attack, with a glass of claret.

Mr. Grey was a gentleman who had succeeded, when the heat of youth was over, to the enjoyment of a life-interest in an estate of about £2000 per annum. He was a man of distinguished literary abilities, and he had hailed with no slight pleasure, his succession to a fortune, which, though limited in its duration, was still a very great thing for a young litérateur about town; not only with no profession, but with a mind utterly unfitted for every species of business. Grey, to the astonishment of his former friends, the wits, made an excellent domestic match; and, leaving the whole management of his household to his lady, felt himself as independent in his magnificent library, as if he had never ceased to be that true freeman,.

The young Vivian had not, by the cares

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 ple, we speak, of the one sun, the word ‘one’ is used in such a sense that no second or third can be added to it. So much the more God, when he is called one, is to be understood not as one in number, but in his totality, one in the sense that there is no other God.” (p. 77.)

However touching these words of the father of the church are by their dim striving to raise his conception to a higher level, it is evident that both that father of the church and the author are struggling only with polytheism and want the only God, but fail to understand that the words “one, only” are words expressing number and so cannot be applied to God, in whom we believe. His saying that God is “one or only not in number” is tantamount to saying: “The leaf is green or greenish not in colour.” It is evident that here the idea of God as one sun by no means excludes the possibility of another sun. Thus this whole passage brings us only to the conclusion that for him. who wants to follow the consequent discussions it is necessary to renounce the idea of God as the beginning of everything, and to lower this idea to the semi-pagan concept of a one and only God as he is conceived in the books of the Old Testament. In the chapter of the proofs from the Old Testament, texts are quoted which reduce the conception of God to the one, exclusive God of the Jews, and there is an exposition of a dispute this time no longer with the heretics, but with modern science. The opinion of modern science that the God of the Jews was conceived by them differently from what God is conceived now by believers and that they did not even know the one God, is called a bold, manifest calumny.

“After that it is a bold, manifest calumny to assert that in the Old Testament there are traces of the teaching of polytheism and that the God of the Jews, according to their Sacred Books, was only one of the gods,


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 which fathers are always heirs to, yet reminded his parent, that boys were any thing else but playthings. The intercourse between father and son was, of course, extremely limited; for Vivian was, as yet, the mother's child; Mr. Grey's parental duties being confined to giving his son a glass of claret per diem, pulling his ears with all the awkwardness of literary affection, and trusting to God "that the urchin would never scribble.”

"I won't go to school, Mamma," bawled Vivian.

"But you must, my love," answered Mrs. Grey; "all good boys go to school;" and in the plenitude of a mother's love, she tried to make her offspring's hair curl.

"I won't have my hair curl, Mamma; the boys will laugh at me," rebawled the beauty.

"Now who could have told the child that?" monologised Mamma, with all a Mamma's admiration.

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 "Charles Appleyard told me so—his hair curled, and the boys called him girl. Papa! give me some more claret—I won't go to school."

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 In the Introduction we had the same. After long discussions about what a dogma was, the whole business was brought down to this, that a dogma was a truth, because it was taught by the church, and the church were the men who were united by the faith in these dogmas.

We have the same thing here: God may be comprehended in part, a little bit, and how to know him “a little bit” the church alone knows, and everything which it will tell will be a sacred truth.

In the question of the dogma we had a double definition of the dogma, as an absolute truth and as a teaching, and so the contradiction consisted in this, that the dogma was now one unchangeable truth, revealed from the very beginning, and now a teaching of the church, which was evolved by degrees.

Here, in the question of comprehensibility, by which is understood knowledge on trust, as taught by the church, the author contradicts himself. To the word “comprehensibility” a double meaning is ascribed: the meaning of comprehensibility and of knowledge taken on trust. Neither St. John Damascene, nor Filarét, nor Makári can help seeing that for the greater comprehensibility we must have a greater clearness, and the affirmation that what I am told, I am told through people who by the church are called prophets, in no way can add any comprehensibility to the mind, and that we can only comprehend “in part” what is comprehensible, and so they substitute for the concept of comprehensibility the concept of knowledge, and then they say that this knowledge has been transmitted by the prophets, and the question of comprehensibility is entirely set aside; thus, if the knowledge transmitted through the prophets makes God more incomprehensible than he has been to me before, this knowledge is still true. But, in addition to this double definition, we have here also a contradiction between the expressions of the church Tradition itself.


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 Texts are quoted, and of these some deny the comprehensibility of God, and the others recognize it. It was necessary either to reject one or the other, or to harmonize them. Theology does neither the one, nor the other, nor the third, but simply enunciates that everything which is to follow on the attributes of the divisions of God according to his essence and his persons is the truth, because thus teaches the infallible church, that is, the Tradition. Thus, as in the first case, in discussing the Introduction, all the reasoning appears unnecessary, and all is brought down to this, that whatever is going to be expounded is the truth, because the church teaches it; even thus all the reasoning is unnecessary now, because the foundation of the whole doctrine is the infallible church.

But here, in addition to this repeated method, for the first time appears the teaching of the church itself, the code of that doctrine, and in it we find an absence of unity,—it contradicts itself.

In the Introduction, the foundation of everything was assumed to be the church, that is, the tradition of the men who were united through the tradition, but there I did not yet know how this tradition was expressed. Here appears the Tradition itself, that is, extracts from Holy Scripture, and these extracts contradict each other and are connected by nothing but words.

As I said in the beginning, I believed that the church was the carrier of truth. After having worked through the seventy-three pages of the Introduction and the exposition of how the church teaches about the dogmas and the incomprehensibility of God, I, to my sorrow, convinced myself that the exposition of the subject was inexact, and that into the exposition were accidentally or intentionally introduced irregular discussions about (1) the dogma being an absolute truth and at the same time the instruction in that which the church regards as truth, (2) that the announcement through the prophets, the apostles, and Jesus


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or four years passed over, and the mind of Vivian Grey most astonishingly developed itself. He had long ceased to wear frills, had broached the subject of boots three or four times, made a sad inroad during the holidays in Mr. Grey's aforesaid bottle of claret, and was reported as having once sworn at the footman. The young gentleman began also to hint? during every vacation, that the fellows at Flummery's were somewhat too small for his companionship, and (first bud of puppyism!) the former advocate of straight hair, now expended a

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 Christ of what God is is the same as the comprehensibility of God. In the discussions of either point there is not only obscurity, but even unscrupulousness. No matter what subject I may wish to expound, no matter how convinced I may be of my incontestable knowledge of the whole truth in expounding the subject, I cannot act otherwise than say, “I am going to expound this and that, and this I consider the truth, and for this reason,” but I will not say that everything which I am going to say is an incontestable truth. And no matter what subject I may be expounding, I cannot do otherwise than say, “The subject which I am going to expound is not fully comprehensible.” My whole exposition will consist in making it more comprehensible, and the greater comprehensibility of the subject will be a sign of the correctness of my exposition. But if I say, “The subject which I am going to expound is comprehensible only in part and its comprehensibility is given to me by a certain tradition, and everything which this tradition says, even when it makes the subject more incomprehensible still, and only what this tradition says, is the truth,” then it is evident that nobody will believe me.

But maybe the method of this Introduction was irregular, and the exposition of the revealed truths may still be regular. We shall listen to this revelation.


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 VOL. I.

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 portion of his infant income in the purchase of Macassar oil, and began to cultivate his curls. Mrs. Grey could not entertain for a moment, the idea of her son's associating with children, the eldest of whom, (to adopt his own account,) was not above eight years old; so Flummery's, it was determined, he should leave. But where to go? Mr. Grey wished Eton, but his lady was one of those women, whom nothing in the world can persuade that a public school is any thing else but a place where boys are roasted alive; and so with tears, and taunts, and supplications, the point of private education was conceded. As for Vivian himself, he was for Eton, and Winchester, and Harrow, and Westminster, all at once; the only point that he made was, "not Rugby, it was so devilish blackguard."

At length it was resolved that the only hope, should remain at home a season, until some plan should be devised for the cultivation of his promising understanding. During this year,

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 became a somewhat more constant intruder into the library than heretofore; and living so much among books, he was insensibly attached to those silent companions, that speak so eloquently.

How far the character of the parent may influence the character of the child, I leave the metaphysician to decide. Sure I am, that the character of Vivian Grey underwent, at this period of his life, a sensible, a prodigious change. Doubtless, constant communion with a mind highly refined, severely cultivated, and much experienced, cannot but produce a most beneficial impression, even upon a mind formed, and upon principles developed: how infinitely greater must the influence of such communion be upon a youthful heart, ardent, innocent and inexperienced! As Vivian was not to figure in the microcosm of a public school, a place for which, from his temper, he was almost better fitted than any young genius whom the "

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MONG the literary rarities in the possession of the owner of the Ashley Library is a manuscript in the handwriting of Dante Gabriel Rossetti, containing what is evidently a first draft of the poem 'Jenny.' Through the kindness of Mr. Wise, I have had an opportunity of examining this rarity, and propose to give a brief account of it for the benefit of those readers of who are interested in the work of the Painter-Poet.

'Jenny' may be said to be one of its author's representative poems, and is among those which called forth the special animadversion of the author of 'The Fleshly School of Poetry' as being the poet's "own property,"—a phrase the reader may construe in any way he pleases, but the intended meaning of which was pretty obvious. But, leaving "Conventionalism" to fight its battle, is it not the true function of Art to work from the within to the without? Jenny is not a creation of the poet: he found her,—a product not alone of the nineteenth century, but a type of the baser element ever developing from the undisciplined mind of

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 fields" of Eton, or "the hills" of Winton, can remember; there was some difficulty in fixing upon his future Academus. Mr. Grey's two axioms were, first, that no one so young as his son should settle in the metropolis, and that Vivian must consequently not have a private tutor; and, secondly, that all private schools were quite worthless; and, therefore there was every probability of Vivian not receiving any education whatever.

At length, an exception to axiom second started up in the establishment of the Reverend Everard Dallas. This gentleman was a clergyman of the Church of England, a profound Grecian, and a poor man. He had edited the Alcestis, and married his laundress—lost money by his edition, and his fellowship by his match. In a few days, the hall of Mr. Grey's London mansion was filled with all sorts of portmanteaus, trunks, and travelling cases, directed in a boy's sprawling hand to "Vivian Grey,

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 Esquire, at the Reverend Everard Dallas, Burnsley Vicarage, Hants."

"God bless you, my boy! write to your mother soon, and remember your Journal."

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Page:Poet Lore, volume 7, 1895.djvu/11

Adam, Villiers de l'Isle, Love of the Natural, 388; Milton's Daughters 601

A. E 372

'Aims of Literary Study, The' 270

Albee, John, Virgil's Art 306

Alladine and Palomides 281

American History, Poems Illustrative of. (See School of Literature.)

Annals of a Quiet Browning Club 225, 356, 436, 556, 619

'Antony and Cleopatra,' Moral Proportion and Fatalism in 613

Arnold, M 625

Arnold's 'Sohrab and Rustum,' Blank Verse of 497

Atmosphere of Obstacle 96

Audience, The 472

Axon, W. A. E 371

Bacon 190

, Forgotten Estimate of 185

Bad Grammar, Our Inherited 450

Baker, Geo. P 274

Bates, Katharine Lee 104

Bell, In Memoriam Miss Helen 277

Berdoe, Edward 625

Block, Louis James 569

Block, Louis James, Tennyson's Songs 127

'Blot in the 'Scutcheon,' to be performed 278

Bolles, Frank 572

Book Inklings 103, 461

List, Select 462

Books 472

(New) Attractive to Students of Letters 573, 631

, Elizabethan 273

Bradford, Gamaliel, Nature in the Elizabethan Poets 529

Bridges, Robert 371

Browning 102, 356, 438, 445, 457, 483, 484, 573, 620-627

and Milsand 315

Browning as a Mystic 50

, Definitive Edition 102

Joke 52

, Letters concerning 'Life of Strafford' 581

Note 224

, Another 374

, Shelley's Influence on 18

Society (Boston) Papers, 240; Reports 55, 168, 279, 471

Browning's and Whitman's Democracy, The Purport of 566

(See, also, titles of Works.)

Burns 326

, Religion of 57

Carman, Bliss, Another Browning Note, 374; At the Roadhouse 397

Carman, Bliss 223, 571

Cawain, Madison 223

Charles Pelham, Sportsman: His Holiday 491

Chaucer 356

Chavannes, Puvis de 620

Clarke, Helen A., Choice of Subject-Matter in the Poets, 356; Definitive Edition of Browning, 102; Life of the Spirit in Modern English Poets, 455; Literary Essays, 625; Maeterlinck and Sharp, 157; Meditations in Motley, 34; Mrs. Moulton's O'Shaughnessy, 211; New Edition of Poe, 519; New Volumes Literary Essays, 625; Repetition and Parallelism in Verse, 458; Review of American Verse, 566; Some Elizabethan Books: Lyly and Ford, 274; Victorian Anthology 630

Coblents, H. E., The Blank Verse of Matthew Arnold's 'Sohrab and Rustum' 497

Coleridge, Rhymes in 589

'Colombe's Birthday,' by Julia Marlowe-Taber Co., 32, no; by Chicago Unity Club 167

Consummation 453

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 You ascended the principal staircase to reach it through a long corridor. It occupied the whole length of one of the wings; was one hundred feet long, and forty-five feet broad, its walls hung with a collection of choice pictures rich in history; while the Axminster carpets, the cabinets, carved tables, and variety of easy chairs, ingeniously grouped, imparted even to this palatian chamber a lively and habitable air.

Lord Marney was several years the senior of Charles Egremont, yet still a young man. He was handsome; there was indeed a general resemblance between the brothers, though the expression of their countenances was entirely different; of the same height and air, and throughout the features a certain family cast; but here the likeness ceased. The countenance of Lord Marney bespoke the character of his mind; cynical, devoid of sentiment, arrogant, literal, hard. He had no imagination, had exhausted his slight native feeling, but he was acute, disputatious, and firm even to obstinacy. Though his early education had been very imperfect, he had subsequently read a good deal,

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TITLE REGISTERED AS A TRADE HARK

Gringoire,

An Incident,

Sunday On Sunday Goes By,

Giovanni Pascoli,

An Hungarian Poet,

The Poet Lore Company

Publishers

194 Boylston St. Boston U.S.A.

Entered as second class matter at the Post Office at Boston July 22 1903.


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Author:Dowell O'Reilly

Collections

 * Australian Poems – poetry (1884)
 * A Fragment – poetry (1884)
 * A Pedlar's Pack – poetry and short stories (1888)
 * Five Corners – short stories (1920)
 * The Prose and Verse of Dowell O'Reilly – poetry and short stories (1924)

Individual poems

 * "Sea-Grief" (1899)

title: Author:Dowell O'Reilly


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Gringoire Theodore de Banville 129

The Path of the Russian Theatre and "Le Coq d'Or" Alexander Bakshy  164

An Incident Leonid Andreyev 111

Anarchy In the Theatre Alfred Capus 180

Sunday On Sunday Goes By Henri Lavedan 185

Giovanni Pascoli Anne Simon 190

An Hungarian Poet Alice Stone Blackwell 204

The Town Theodor Storm 225

Blood Mary Carolyn Davies 226

Fair Rohtraut Eduard Mörike 227

The Seventh Solitude Friedrich Nietzsche 228

The Pool Annette von Drost-Hülshoff 229

Forsaken Eduard Mörike 230

The Song Arno Holz 231

On the Lonely Hallig Detlev von Liliencron 232

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 * Number), March (Spring Number), May (Summer Number), July (Vocation


text:
Sea-Grief

Along the serried coast the South-wind raves, Grey birds scream landward through the distance hoar, And, swinging from the dim confounded shore, The everlasting boom of broken waves Like muffled thunder rolls about the graves Of all the wonder-lands and lives of yore, Whose bones asunder bleach for evermore In sobbing chasms and under choking caves. O breaking heart—whose only rest is rage, White tossing arms, and lips that kiss and part In lonely dreams of Love’s wild liberty— Not the mean earth thy suffering can assuage, Nor highest heaven fulfil that hungry heart, O fair, full-bosomed, passionate, weeping Sea!

title: Sea-Grief


text: Talk:Sea-Grief

title: Talk:Sea-Grief


text:
Page:Smith - Number Stories of Long ago (1919).djvu/107

1. What did Titus and Caius use to help them divide one number by another?

2. Why was the first method of dividing used by Filippo called the scratch, or galley, method?

3. How did Filippo's second method of dividing differ from the one that we use?

4. How did Filippo prove that his work in division was correct?

5. In whose book is to be found the first printed example in long division, substantially by our method?

6. Count the number of figures used by Adriaen and Michael in the galley method of dividing 1728 by 12, and

then count the number used by us in our method. Then compare the space required in the two cases. Can you see why the world refused so long to use our method? 82


text:
Page:Practical Cheddar Cheese-making.djvu/63

(See page 49)


text:
Page:Quacks and Grafters.djvu/24

Rh And this man goes on to say that "99 per cent. of the practicing physicians of the country belong to this genuine class."

Members of the American Medical Association may think that such discussions are for the profession, and should be kept "in the family." Perhaps they should, and no doubt it would be much better for the profession if many of the things said by leading medical men never reached the thinking public. But the fact remains that the contradictory and inconsistent things said do reach the public, and usually in garbled and distorted form. The better and safer way is, if possible, to see to it that there is no cause to say such things, or if criticisms must be made let physicians be fair and frank with the people, and treat the public as a party deeply concerned in all therapeutic discussions and investigations. And here applies the utterance of the editor of the Journal of the American Medical Association that I wanted to commend:

""The time has passed when we can wrap ourselves in a cloak of professional dignity and assume an attitude of infallibility toward the public. The more intelligent of the laity have opinions on medical subjects, often bizarre, it must be admitted, but frequently well grounded, and a fair discussion of such opinions can result only in a greater measure of confidence in and respect for the medical profession.""

Such honest, fair-minded declarations, together with expressions of similar import from scores of brainy physicians and surgeons in active practice, are [20]

title: Page:Quacks and Grafters.djvu/24


text:
Page:Quacks and Grafters.djvu/25

Rh the anchors that hold the medical ship from being dashed to wreckage upon the rocks of public opinion by the currents, cross-currents and counter-currents of the turbid stream of therapeutics.

The people have strongly suspected graft in surgery, many of them know it, and nearly all have been taught by journals of the new schools that such grafting is a characteristic of medical schools, and is asserted to be condoned and encouraged by the profession as a whole. How refreshing, then, to hear a representative surgeon of the American Medical Association say:

"The moral standards set for professional men are going to be higher in the future, and with the limelight of public opinion turned on the medical and surgical grafter, the evil will cease to exist."

Contrast such frankness with the gush of the writer who, in the same organ, said 99 per cent. of the medical men were "all but holy" soul guardians, and judge which is most likely to inspire confidence in the intelligent laity.

Right here I want to say that since I have been studying through a cartload of miscellaneous medical journals, I have changed my opinion of the American Medical Association. It is a matter of little consequence to medical men, of course, what my individual opinion may be. It may, however, be of some consequence and interest to them to know that the opinion of multitudes are being formed by the same distorting [21]

title: Page:Quacks and Grafters.djvu/25


text:
Page:Quacks and Grafters.djvu/26

Rh agencies that formed the opinion I held until I studied copies of the Journal of the American Medical Association in comparison with the "riff-raff, rag-tag and bob-tail" of the representative organs of the myriad cults, isms, fads and fancies that "swarm like half-formed insects on the banks of the Nile."

As portrayed by the numerous new school journals I receive, the American Medical Association is a tyrannical monster, conceived in greed and bigotry, born of selfishness and arrogance, cradled in iniquity and general cussedness, improved by man-slaughter, forced upon the people at the point of the bayonet and maintained by ignorance and superstition. Most magazines representing various "drugless" therapies, I found, spoke of the American Medical Association in about the same way. And not only these, but a number of so-called regular medical journals, as well as independent journals and booklets circulated to boost some individual, all added their modicum of vituperation.

When you consider that thousands of Osteopaths (yes, there are several thousand of them in the field treating the people) are buying some one of the various Osteopathic journals by the hundreds every month and distributing them gratis to the people until the whole country is literally saturated, and that other cults are almost as busy disseminating their literature, do you wonder that the people are getting biased notions of the medical profession in general and the American Medical Association in particular? While my faith in the integrity and efficacy of the "new [22]

title: Page:Quacks and Grafters.djvu/26


text:
Republic Act No. 73

H. No. 694 S. No. 102

The amendment to the Constitution of the Philippines to be appended as an Ordinance thereto, proposed by the Congress of the Philippines in a Resolution of Both Houses, adopted on September eighteen, nineteen hundred and forty-six, shall be submitted to the people, for approval or disapproval, at a general election which shall be held on March eleven, nineteen hundred and forty-seven, in accordance with the provisions of this Act.

The said amendment shall be published in English and Spanish in three consecutive issues of the Official Gazette at least twenty days prior to the election. A printed copy thereof shall be posted in a conspicuous place in every municipal, city and provincial government office building and in every polling place not later than February eleven, nineteen hundred and forty-seven, and shall remain posted therein until after the election. At least, ten copies of the said amendment shall be kept in each polling place to be made available for examination by the qualified electors during election day. When practicable, copies in the principal native languages, as may be determined by the Commission on Elections, shall also be kept in each polling place.

The provisions of Commonwealth Act Numbered Three hundred and fifty-seven, otherwise known as the Election Code, and Commonwealth Act Numbered Six hundred and fifty-seven, entitled "An Act to Reorganize the Commission on Elections," in so far as they are not inconsistent herewith, are hereby made applicable to the election provided for in this Act.

On or before February one, nineteen hundred and forty-seven, the Commission on Elections, shall, directly or through its authorized provincial representatives, appoint a board of election inspectors and a poll clerk. Two inspectors, one of whom shall be the chairman of the board, and their substitutes, shall be appointed upon the recommendation of the Liberal Nationalist Party; one inspector and his substitute shall be recommended by the Nationalist Party (conservative) and/or political parties coalesced with it in the last national elections; and the poll clerk and his substitute shall be chosen by the Commission on Elections.

Said boards of election inspectors shall meet, for the revision of the list of voters and for the registration of new ones, on February fifteen, nineteen hundred and forty-seven. Each election inspector and poll clerk shall receive five pesos for actual service on such day and ten pesos on election day.

Two watchers may be appointed for each polling place by the national directorates of the existing political parties or their duly authorized representatives.

All judicial proceedings for the inclusion or exclusion of voters shall be filed not later than February twenty-one, nineteen hundred and forty-seven and finally decided not later than March four of the same year. The boards of election inspectors shall make a final revision of the list of voters during the first hours of election day.

The ballots which shall be used in the election for the approval or disapproval of said amendment shall be printed in both English and Spanish and shall be in the size and form prescribed by the Commission on Elections: Provided, however, That at the back of said ballot there shall be printed in full the Resolution of Both Houses of Congress adopted on September eighteen, nineteen hundred and forty-six, proposing the amendment: Provided, further, That the questionnaire appearing on the face of the ballot shall be as follows:

To vote for the approval of the proposed amendment, the voter shall write the word "Yes" in the blank space after the question; to vote for the rejection thereof, he shall write the word "No".

The boards of election inspectors shall prepare and sign four copies of the returns of the election in their respective polling places on a form to be prescribed by the Commission on Elections. One copy shall be deposited in the ballot box for valid ballots, and the three copies shall be delivered to the respective municipal treasurers, who shall immediately forward, by registered mail, one copy to the Commission on Elections, one copy to the Secretary of the Senate, and one copy to the Secretary of the House of Representatives.

Within thirty days after the election, the Senate and House of Representatives shall hold a joint session, canvass the returns, and certify the result thereof.

The sum of one million pesos, or so much thereof as may be necessary, is appropriated out of any funds in the National Treasury not otherwise appropriated, for the payment, subject to the approval of the Commission on Elections, of the expenses which may be incurred in the holding of said election, including those for the printing, publication, posting, and free distribution of copies of the amendment, in English and in Spanish, and, whenever practicable, in the principal native languages.

This Act shall take effect upon its approval.

Approved, October 21, 1946.

title: Republic Act No. 73


text:
Page:A Grammar of the Telugu language.djvu/50

32 sanscrit ఏకం is the neuter word for one: and is commonly used in Telugu. It is written యేకం the vowel ఎ being used only in poems.

2 is ౨ for which the neuter name is రెండు; a noun substantive of which the genitive form is రెంటి. The major form (that is the masculine or feminine form) is ఇద్దరు; always written యద్దరు. For the vowel ఇ is not used.

The word మెుదటి (in Sanscrit ప్రధమ) is first; and second is రెండో which in Sanscrit is ద్వితియ్య. The vowel ō added to రెండు (two) denotes the ordinal form.

3 is ౩మూడు (neut) ముగ్గురు (m. f) మూడో is Third: which in sanscrit: is తృతియ్య. The ordinal names, (first second third &c.) are of the common gender.

4 is ౪నాలుగు neut. నలుగురు m. f. నాలుగో fourth: which in Sanscrit is చతుథ. By adding ది the ordinal become minor nouns: viz వాలుగోది the fourth thing: అయదోది the fifth woman.

The names of the remaining numbers are as follows.—


text:
Page:Persian Romanization.pdf/5

{|
 * }
 * }
 * }

Affixes and Compounds

title: Page:Persian Romanization.pdf/5


text:
Page:Tales and Legends from the Land of the Tzar.djvu/59

Rh The girl was so alarmed that she ran trembling to her father, exclaiming,—

"Forgive me, father, but I loosened the little pony, as I felt so sorry for him, and he has run away."

Hardly had the sorcerer heard these words when he changed himself into a grey wolf, and gave chase. The pony, on hearing some one chasing him, turned himself into a white dove. The sorcerer then changed himself into a kite, and flew after the dove. They were very close to each other now; but the dove suddenly perceiving a river below him, flew down, changing himself into a stickleback, and stood on the defensive. The sorcerer, not wishing to be beaten, changed himself into a pike, and dashed into the water. The stickleback shot rapidly through a hole in the shell of a crawfish, and waited.

"Turn your head round, friend stickleback," said the pike, "and I will eat you."

"You had better not, friend pike, it would not agree with you; you would very soon suffocate. And besides, pikes never eat sticklebacks; it is not at all fashionable."

And then they stood looking at each other for nearly three hours, till at last the pike fell fast asleep. Meanwhile the stickleback slipped out of the shell and swam through the water. He swam and swam till he came to a raft. He climbed on to it, and floated on until he came near to the shore, where, to his surprise, he saw a most beautiful princess sitting watching the tide. The stickleback, changed himself at once into a golden ring, and rolled before the princess's feet. She took it up, put it on her


text:
Page:Tales and Legends from the Land of the Tzar.djvu/60

44 beautiful little white finger, and gazed at it in admiration as she said softly, in a low, musical voice,—

"Ah, how I should like to find a good and handsome young man to marry me! I don't care for any of the men I have seen, they are none of them to my taste; but I suppose I am difficult to please, and shall have to die an old maid!"

At this moment the pike, who had been left sleeping, appeared on the scene, and, on hearing these words, changed himself at once into a handsome young man, and came up to the princess, saying,—

"I beg your pardon, Princess, I lost my ring just now, and I think you picked it up. Will you please give it back to me; or keep it, and take me for your husband, if you think I am good-looking enough for you."

The princess was very angry at the cool way in which the stranger spoke.

"Marry you, you impudent creature!" she cried. "There, take your ring, and be gone!"

So saying, she took the ring from her finger, and threw it down on the ground before the sorcerer; but the moment the ring fell it turned into a number of very small seeds, one of which rolled under the princess's shoe. On seeing this, the sorcerer changed himself quickly into a cock, and began picking the seeds. When he had finished eating them all up, he cried out in a loud voice,—

"Cock-a-doodle-doo! I have done the very thing I wanted!"

But at that moment the last seed rolled out from under the shoe, and, changing itself into a handsome


text:
Page:Xenophon by Alexander Grant.djvu/154

144 hymn to the gods, which was sung at daybreak. Great moderation and simplicity characterised the style of living in the palace. Everything unseemly was carefully avoided. A strict code of etiquette and politeness was introduced, and differences of rank were marked with appropriate observances. No outbreak of anger or rude laughter was ever to be heard. "You would have thought that the whole court lived entirely for the beautiful."

As a preparation for war (here Xenophon introduces one of his favourite ideas, and not a bad one), Cyrus used to take out all the gentlemen of his court to hunt wild animals on horseback with spears. Thus a great emulation arose in riding and skill of various kinds. And all became inured to hardy habits and long fasts in the open air; and Cyrus himself outvied them all, and showed them his opinion, "that no man has any business with government who is not himself better than those whom he governs." But while setting this example, and taking all this trouble for the education of the upper classes, with respect to the lower ranks of society he took a very different course. He studiously avoided inciting them to any liberal pursuit, and even prevented them as far as possible from exercising the virtues of self-denial. For when a crowd of the common people had to act as beaters in the mountains and forests, he had provisions carried for them, but none for the nobles. So that the lower orders, not understanding his aims, and being well cared for, "called him their father, for arranging that they should always continue slaves." This Machia-


text:
Page:Persian Romanization.pdf/6

 * }

Orthography of Persian in Romanization

title: Page:Persian Romanization.pdf/6


text:
Page:Xenophon by Alexander Grant.djvu/155

Rh vellian policy, which of course is to be considered as an idea of Xenophon's, and not as historical, is in accordance with the ancient Greek notions that society must be based on slavery. It is also akin with the Spartan principle that the government must be for the interests of a ruling caste, while an outlying caste (like the Helots) is to be treated as a mere instrument, with no rights of its own, in the state arrangements.

The policy of Cyrus in governing "dependencies" (for such was Babylon when first conquered) is represented as consisting in constant conciliation of the upper classes, who were to be drawn closely round the monarch; while all the rest were to be equitably treated, but held at a distance. Thus Xenophon describes him as spending infinite trouble and tact on personal attentions to the nobles, who were by these means to be captivated, and turned more and more into friends of the king. All this is interesting, and might be compared, or contrasted, as the case may be, with the action of England (too often without a theory) in relation to its dependencies, such as Ireland of old and India in later times.

After the settlement of Babylon came the division of the whole Persian empire into satrapies, which is better related by Herodotus. And then there were various journeys of Cyrus to revisit his home, where his father and mother were now dead. From his uncle Cyaxares, whom Cyrus had made the head of the greatest empire in the world, he received the hand of a daughter in marriage, with the throne of Media for her dower.


text: Persian romanization table

title: Persian romanization table


text:
Page:Xenophon by Alexander Grant.djvu/156

146 At last, when he was on one of his visits to Persia, being now advanced in years, though apparently in perfect health—after performing some sacrifices and leading in person a national dance—Cyrus was in the night warned by a vision of his approaching end. A being of superhuman dignity seemed to come to him, and to say, "Cyrus, prepare thyself, for thou art now going to the gods." After this vision he awoke, and, taking victims, went to the summit of a mountain, where he sacrificed to Jupiter, the sun, and the rest of the gods, thanking them for their care of him during his long and prosperous life, and for all the omens and signs they had sent him as indications of what he ought to do; and praying for a blessing on his family, his friends, and his country. He then returned home, and lay down to rest. Feeling no inclination to eat, he took nothing for three days, after which he called round him his sons and the chief men of Persia, and addressed them. He told them that he knew his end was at hand, and that when he was gone they were to think of him as one who had lived a happy life. "I have realised," said he, "all that is most highly prized in the successive ages of life—as a child in childhood, as a young man in youth, as a man in maturity. My strength has seemed to increase with the advance of time; I have failed in nothing that I undertook. I have exalted my friends and humbled my enemies, and have brought my country from obscurity to the summit of glory. I have kept hitherto from anything like boasting, knowing that a reverse might come; but now that


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Rh the end has arrived, I may safely claim to be called fortunate."

He then turned to his sons, and having assigned the succession to the throne to one, and an immense satrapy to another, he exhorted them to live in concord. And he based this exhortation not only on grounds of natural affection and mutual interest, but also on a regard to what would be pleasing to his own disembodied spirit. He said, "You cannot surely believe that when I have ended this mortal life I shall cease to exist. Even in lifetime you have never seen my soul; you have only inferred its existence. And there are grounds for inferring the continuance of the soul after death. Have we not seen what a power is exercised by the souls of murdered men—how they send avenging furies to punish their murderers? It is only to this belief in the power of the soul after death that the custom of paying honour to the dead is due; and the belief is reasonable, for the soul, and not the body, is the principle of life. When soul and body are separated, it is natural to think that the soul will live. And the soul, too, is the principle of intelligence. When severed from the senseless body, it will surely not lose its intelligence, but only become more pure and bright; just as in sleep, when the soul is most independent of the body, it seems to gain the power, by prophetic dreams, of seeing into futurity. Do, then, what I advise, from a


text:
Page:Xenophon by Alexander Grant.djvu/158

148 regard to my immortal spirit; but if I be mistaken in thinking it so, then act out of regard for the eternal gods who maintain the order of the universe, and watch over piety and justice. Respect, too, Humanity, in its perpetual succession, and act so as to be approved by all posterity. When I am dead, do not enshrine my body in gold or silver, but restore it to the earth, for what can be better than to be mixed up and incorporated with the beneficent source of all that is good for men? While life, which still lingers in me, remains, you may come near and touch my hand, and look upon my face; but when I have covered my head for death, I request that no man may any more look upon my body. But summon all the Persians and the allies to my tomb, to rejoice with me that I shall now be in safety, and cannot suffer even any more, whether I shall have gone to God, or whether I shall have ceased to exist. Distribute gifts among all who come. And remember this my last word of advice: 'By doing good to your friends, you will gain the power of punishing your enemies.' Farewell, dear children; say farewell to your mother from me: all my friends, absent as well as present, farewell." Having said this, and taken every one by the right hand, he covered his face, and expired.


text:
Page:Sunset Magazine vol. 31.pdf/95

82 mind if he left you to me, do you, Cinnamon?"

"I'm obliged to him" replied Dick.

"I'm not much to be left to" she sighed. "Do you think it would be all right if I just took his place?"

"And you and me be pards?" said Dick. It seemed very remarkable that Sally, who had bossed Clay and himself ever since they had been digging and prospecting about Lodestar, should take him into partnership.

"Don't you want me for a partner?" she queried, eyes downcast and lips trembling in spite of her resolution.

"I'd just as leave be left to you" explained Dick, “but if you mean pards—" without much confidence he moved his huge freckled paws across the table palms up, and in them Sally laid her own slender hands, closing her fingers with a strong grip.

"I'll help work the claim till we strike it rich" she said.

Cinnamon Dick's heart sank in his breast; they would never strike it rich in these diggings. For a month before Clay went under with pneumonia the partners had worked in a perfunctory way, knowing they were far from the lode, where every claim had been staked long ago.

"It'll be hell for the boss to find this out" Clay had said.

"You ought to tell her" was Dick's comment. "We had better make Cinnabar camp before we go dead broke."

"You tell her, Dick."

"And disappoint her after she's backed us to win for three years? Not me!" So Sally had not been told at all.

Now Dick looked at her across the table. "Maybe we'd better quit this claim and cross the range. There's a new camp—"

"Cinnamon, it must be here, 'cause he said it was" replied Sally earnestly. "And we'll strike it rich, and build him a mony-mint.”

"We sure will" agreed Dick.

"Now we'll keep good watch" she said. "Me first, and then you."

Dick, reflecting on the bitter disappointment in store for Sally, was afraid she would read the guilty secret in his face, and so laid it upon his arms. Almost instantly he fell asleep. Presently the girl stole across the room and out into that mountain night which holds the musical stillness of the stars. Deep in the purple dusk one sparkling planet set among the peaks. So dark and vast a prospect made her feel infinitely lonesome, and Sally cried with face uncovered, her grief naked to the sky.

But when her partner awoke near dawn, she was stitching away as he had seen her last.

Clay Marlow's light was blown out, and it was proper for his partner to grieve above the ashes. It was also proper that Clay's partner should pay his debts. Mr. Jonah Crabbis said so positively, in his office down at Lodestar, and Mrs. Crabbis agreed just as positively. Two lean hard visages wagged over the ledger, which showed a balance of eighteen dollars for provisions, tools, etc.

"Some day you air goin' to ruin us, creditin' right an left" predicted Mrs. Crabbis, her swarthy cheeks flushed with resentment. Her husband was of mottled complexion, with sharp-knuckled, chalky hands; otherwise there was nothing to afford a contrast one against the other. The thin-lipped mouths were set in the same ghastly, conciliating smirk; the two narrow foreheads wrinkled archly.

"I might foreclose—" began Mr. Crabbis.

"You know them two swindlers ain't taken enough out of that claim lately to pay for salt" retorted his wife. She had further cause for indignation; Cinnamon Dick had made his partner's coffin with his own hands, when everybody knew that the Crabbises outfitted for burying. In fact, Crabbises included every line of business activity in Lodestar; they owned several profitable claims, sold a pernicious liquor by the gallon, shaved notes. It was a cant saying among the miners that themselves raised the dust, but it all settled in old Crab's till. Mrs. Crabbis was known as Mother Lode; however, they did not jest disrespectfully, for she was the only member of the revered sex in this remote camp, with one exception; the exception, of course, being Sally Marlow.

On the morning after the lonely watch in the cabin, Sally came down the gulch and entered the single street of Lodestar. The slender pretty little girl was the wonder and delight of camp, and many had been the offers of assistance during Clay's brief illness, but the girl and Dick had chosen to attend him and to watch by him alone.

On the way into town she met several of the miners who shook hands with

title: Page:Sunset Magazine vol. 31.pdf/95


text:
General Order No. 1 (Arroyo)

, the angry and violent mob, armed with explosives, firearms, bladed weapons, clubs, stones and other deadly weapons, in great part coming from the mass gathering at the EDSA Shrine, and other armed groups, having been agitated and incited and, acting upon the instigation and under the command and direction of known and unknown leaders, have and continue to assault and attempt to break into Malacañang with the avowed purpose of overthrowing the duly constituted Government and forcibly seize political power, and have and continue to rise publicly, show open hostility, and take up arms against the duly constituted Government for the purpose of removing from the allegiance to the Government certain bodies of the Armed Forces of the Philippines and the Philippine National Police, and to deprive the President of the Republic of the Philippines, wholly or partially, of her powers and prerogatives which constitute the continuing crime of rebellion punishable under Article 134 of the Revised Penal Code;

, armed groups recruited by known and unknown leaders, conspirators, and plotters have and continue to rise publicly and by the use of arms overthrow the duly constituted Government and forcibly seize political power;

, under Article VII, Section 18 of the Constitution, whenever it becomes necessary, the President as the Commander-in-Chief of all armed forces of the Philippines, may call out such armed forces to suppress the rebellion;

, by virtue of the powers vested in me under the Constitution as President of the Republic of the Philippines and Commander-in-Chief of all armed forces of the Philippines and pursuant to Proclamation No. 38 dated May 1, 2001, do hereby call upon the Armed Forces of the Philippines and the Philippine National Police to suppress and quell the rebellion.

I hereby direct the Chief of Staff of the Armed Forces of the Philippines and the Chief of the Philippine National Police and the officers and men of the Armed Forces of the Philippines and the Philippine National Police to immediately carry out the necessary and appropriate actions and measures to suppress and quell the rebellion with due regard to constitutional rights.

City of Manila, May 1, 2001.

Rh

title: General Order No. 1 (Arroyo)


text:
Page:Tales and Legends from the Land of the Tzar.djvu/61

Rh hawk, threw itself on to the cock, and sent its sharp claws into his breast.

"Cock-a-doodle-doo, brother," cried the cock. "Let me go! let me go!"

"Not I," replied the hawk. "Did you ever know a hawk to be such a fool as all that?"

And the unfortunate cock was torn in two. After that the hawk changed himself into a young man, so handsome that it would be simply impossible to describe him, or even to imagine his equal!

The princess fell so much in love with him that in a very few days they were married. Of course the old woman came to the wedding, and everybody was happy all round, especially the old woman.

"I never thought—I never dreamt—that he would ever marry a princess!" she cried in her joy. "Now I shall be able to spend the rest of my days in peace and happiness. This is what has come out of the apprenticeship that every one laughed at."

Her son did not keep up the arts which the sorcerer had taught him, but very soon forgot them all, as he had not much chance to practise now.

Many years after some other people went in search of the same kind of apprenticeship for their sons; but all in vain, for the last sorcerer had been killed, and with him died the wonderful trade.


text:
Proclamation No. 38 (Arroyo)

the angry and violent mob, armed with explosives, firearms, bladed weapons, clubs, stones and other deadly weapons, in great part coming from the mass gathering at the EDSA Shrine, and other armed groups, having been agitated and incited and, acting upon the instigation and under the command and direction of known and unknown leaders, have and continue to assault and attempt to break into Malacañang with the avowed purpose of overthrowing the duly constituted Government and forcibly seize political power, and have and continue to rise publicly, show open hostility, and take up arms against the duly constituted Government for the purpose of removing from the allegiance to the Government certain bodies of the Armed Forces of the Philippines and the Philippine National Police, and to deprive the President of the Republic of the Philippines, wholly or partially, of her powers and prerogatives which constitute the continuing crime of rebellion punishable under Article 134 of the Revised Penal Code;

armed groups recruited by known and unknown leaders, conspirators, and plotters have and continue to rise publicly and by the use of arms overthrow the duly constituted Government and forcibly seize political power;

under Article VII, Section 18 of the Constitution, whenever it becomes necessary, the President as the Commander-in-Chief of all armed forces of the Philippines, may call out such armed forces to suppress the rebellion;

by virtue of the powers vested in me by law hereby recognize and confirm the existence of an actual and on-going rebellion compelling me to declare a state of rebellion.

, I am issuing General Order No. 1 in accordance with Section 18, Article VII of the Constitution calling upon the Armed Forces of the Philippines and the Philippine National Police to suppress and quell the rebellion.

City of Manila, May 1, 2001.

title: Proclamation No. 38 (Arroyo)


text:
Page:Tales and Legends from the Land of the Tzar.djvu/62

46

years ago, in a distant Russian village, there lived a peasant, by name Akem, with his wife Masha; they lived in a small wooden hut, where they spent their days in love and harmony; but children had they none. This was a very sore point with both of them, they used to sit by the window or at the door of their little hut looking at their neighbours' children playing about, and wished that they had some of their own; but finding that it was no use wishing, they at last became sad in their old age.

One cold winter's day, when the snow lay thick upon the uneven country roads, and the little village boys were running about throwing snowballs to keep themselves warm, and making snow-men and women, old Akem and Masha sat by their window looking at them in silence. Suddenly Akem looked up at his wife, and said, laughing,—

"Masha, what do you say to coming out into the road and making ourselves a snow-man or woman, like those little boys yonder?"

Masha laughed, too, it seemed such a queer thing to do at their time of life!

"Yes, if you like," she replied; "let us go, it may cheer us up a bit; but I don't see why we should make a snow-man or woman, let us rather make a


text:
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Rh From this place the ordinals are needless: being exemplified above.


text:
Proclamation No. 39 (Arroyo)

, Proclamation No. 38 dated May 1, 2001 declared a state of rebellion in the National Capital Region;

, General Order No. 1 dated May 1, 2001, issued on the basis of Proclamation No. 38 dated May 1, 2001 and pursuant to Article VII, Section 18 of the Constitution, directed the Armed Forces of the Philippines and the Philippine National Police to suppress the rebellion in the National Capital Region;

, the Armed Forces of the Philippines and the Philippine National Police have effectively suppressed and quelled the rebellion;

, by virtue of the powers vested in me by law hereby declare that the state of rebellion in the National Capital Region has ceased to exist.

City of Manila, May 7, 2001.

Rh

By the President:

Rh

title: Proclamation No. 39 (Arroyo)


text:
Proclamation No. 427 (Arroyo)

certain elements of the Armed Forces of the Philippines, armed with high-powered firearms and explosives, acting upon the instigation and command and direction of known and unknown leaders, have seized a building in Makati City, put bombs in the area, publicly declared withdrawal of support for, and took arms against the duly constituted Government, and continue to rise publicly and show open hostility, for the purpose of removing allegiance to the Government certain bodies of the Armed Forces of the Philippines and the Philippine National Police, and depriving the President of the Republic of the Philippines, wholly or partially, of her powers and prerogatives which constitute the crime of rebellion punishable under Article 134 of the Revised penal Code, as amended;

these misguided elements of the Armed Forces of the Philippines are being supported, abetted and aided by known and unknown leaders, conspirators and plotters in the government service and outside the government.

under Section 18, Article VII of the present Constitution, whenever it becomes necessary, the President, as the Commander-in-Chief of the Armed Forces of the Philippines, may call out such Armed Forces to suppress the rebellion;

by virtue of the powers vested in me by law, hereby confirm the existence of an actual and ongoing rebellion, compelling me to declare a state of rebellion.

In view of the foregoing, I am issuing General Order No. 4 in accordance with Section 18, Article VII of the Constitution, calling out the Armed Forces of the Philippines and the Philippine National Police to immediately carry out the necessary actions and measures to suppress and quell the rebellion with due regard to constitutional rights.

City of Manila, July 27, 2003.

Rh

By the President:

Rh

title: Proclamation No. 427 (Arroyo)


text:
Administrative Order No. 78 (Arroyo)

the rebellion of misguided military officers last July 27 is deplorable and must be met with the full force of the law, including their political component;

such actions signal an underlying problem that must be addressed.

President of the Philippines, by virtue of the powers vested in me by law, do hereby order:

There is hereby created a Commission, hereinafter referred to as the Commission, to investigate the roots of the rebellion and the provocations that inspired it.

The Commission shall be composed of the following:

The Commission is hereby granted the power of an investigating body under Section 37, Chapter 9, Book I of the Administrative Code of 1987 including the power to summon witnesses, administer oaths, take testimony or evidence relevant to the investigation, and to issue compulsory processes to produce documents, books records and such other matters, in the performance of its function.

The Commission is hereby authorized to engage the services of resource persons, professionals and other personnel which may be necessary to carry out its functions.

The Office of the President shall establish a Special Secretariat for the technical and staff support of the Commission. For this purpose, the Executive Secretary is hereby authorized to detail any personnel from any government office to assist the Commission.

The Commission is hereby authorized to deputize the Armed Forces of the Philippines, the National Bureau of Investigation, the Philippine National Police, and any other law enforcement agency to assist it in the performance of its functions.

The department, bureaus, offices, agencies or instrumentalities including government owned or controlled corporations are hereby directed to extend such assistance and cooperation as the Commission may need in the discharge of its functions.

The Office of the President shall provide the necessary funds for the operations of the Commission.

The Commission shall evaluate all the facts and circumstances surrounding the rebellion, its roots, and the provocations that inspired it, and submit its findings and recommendations to the President of the Philippines.

This Administrative Order shall take effect immediately.

in the City of Manila, this 30th day of July in the year of our Lord, two thousand and three.

Rh

By the President:

Rh

title: Administrative Order No. 78 (Arroyo)


text:
General Order No. 4 (Arroyo)

certain elements of the Armed Forces of the Philippines, armed with high-powered firearms and explosives, acting upon the instigation and command and direction of known and unknown leaders, have seized a building in Makati City, put bombs in the area, publicly declared withdrawal of support for, and took arms against the duly constituted Government, and continue to rise publicly and show open hostility, for the purpose of removing allegiance to the Government certain bodies of the Armed Forces of the Philippines and the Philippine National Police, and depriving the President of the Republic of the Philippines, wholly or partially, of her powers and prerogatives which constitute the crime of rebellion punishable under Article 134 et seq. of the Revised Penal Code, as amended;

these misguided elements of the Armed Forces of the Philippines are being supported, abetted and aided by known and unknown leaders, conspirators and plotters in the government service and outside the government;

under Section 18, Article VII of the present Constitution, whenever it becomes necessary, the President, as the Commander-in-Chief of all Armed Forces of the Philippines, may call out such Armed Forces to suppress the rebellion.

by virtue of the powers vested in me by the Constitution as President of the Republic of the Philippines and Commander-in-Chief of all the armed forces of the Philippines and pursuant to Proclamation No. 427 dated July 27, 2003, do hereby call upon the Armed Forces of the Philippines and the Philippine National Police to suppress and quell the rebellion.

I hereby direct the Chief of Staff of the Armed Forces of the Philippines and the Chief of the Philippine National Police and the officers and men of the Armed Forces of the Philippines and the Philippine National Police to immediately carry out the necessary and appropriate actions and measures to suppress and quell the rebellion with due regard to constitutional rights.

City of Manila, July 27, 2003.

Rh

By the President:

Rh

title: General Order No. 4 (Arroyo)


text:
Proclamation No. 435 (Arroyo)

by virtue of Proclamation No. 427 dated July 27, 2003, a state of rebellion was declared;

by virtue of General Order No. 4 dated July 27, 2003, which was issued on the basis of Proclamation No. 427 dated July 27, 2003 and pursuant to Article VII, Section 18 of the Constitution, the Armed Forces of the Philippines and the Philippine National Police were directed to suppress the rebellion;

the Armed Forces of the Philippines and the Philippine National Police have effectively suppressed and quelled the rebellion.

President of the Philippines, by virtue of the powers vested in me by law, hereby declare that the state of rebellion has ceased to exist.

City of Manila, AUG. 11, 2003. (SGD.) GLORIA MACAPAGAL-ARROYO    By the President:  (SGD.) ALBERTO G. ROMULO Executive Secretary

title: Proclamation No. 435 (Arroyo)


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Page:Sunset Magazine vol. 31.pdf/8

PAGE

Alaska Makes Laws - Walter E. Clark 323

All in the Game. Cartoon - Clifton Meek 780

And Next? Verse - Eunice Ward 1008

Anglin, Margaret. As Electra 1004

Anticipated Immigrant, The - Robert Newton Lynch 1144

Arizona - E. Alexander Powell, F. R. G. S. 667

Arizona—The Making of a State - George W. P. Hunt 681

Arizona—A Governor and his Bad Boys 774

Autobirds of Passage - E. Alexander Powell, F. R. G. S. 1115

Automobiles and Good Roads 192, 390, 584, 796, 1022, 1262

Balboa. Verse - Elizabeth Whitford 918

Billy Fortune and the Meaning of Goodness. Story - William R. Lighton 281

Billy Fortune and the Foreigners. Story - William R. Lighton 737

Billy Fortune and the Rainbow's End. Story - William R. Lighton 964

Bret Harte, Trailing, by Motor - Peter B. Kyne 97

British Columbia—The Land of Magic Names E. Alexander Powell, F. R. G. S. 67

British Columbia—Chopping a Path to Tomorrow - E. Alexander Powell, F. R. G. S. 895

Burbank, Luther - Henry Meade Bland 983

By Way of Illustration - W. R. Lighton 1202

California Girl, The. Verse - C. M. G. 776

California Land Show 1242

California's Madrono Trees - Carl Purdy 1000

California, Stately Homes of - Porter Garnett 1198

Call of the Dryads, The. Verse - W. Drummond-Norie 564

Carson, Dr. Luella Clay - Lela Angier Lenfest 981

Cattleman's Choice, The. Verse - Aurelia M. Michener 376

Champion, Mr. and Mrs. M. J. - De Witt L. Harry 1217

Chez Greve. Story - G. Sidney Paternoster 1137

Chopping a Path to Tomorrow—British Columbia - E. Alexander Powell, F. R. G. S. 895

Christmas Bird Census at Santa Barbara, The - William Leon Dawson 1185

Christmas Greeting, A. Verse - Katharine Rolston Fisher 1160

Christmas in California. Verse - Jeannette Campbell 1143

Christmas in California - 1240

Cinnamon's Partner. Story - Calvin Johnston 81

Cogged Dice. Story - Hugh Johnson 91

Comfort in Camping - E. H. Saunders 368

Corner in Boneheads, A Story - Olin L. Lyman 110

Corona Automobile Race Track. Photo - 564

Curtiss, Glenn - Edwin L. Sabin 1219

Darwin to the Rescue. Verse - Henrietta R. Eliot 1002

Davison, Miss Rose - Henrietta Goodnough Hull 751

Desert Flowers. Verse - Helen Field Fischer 1222

de Velasco, Emma - William L. Hatch 155

Disappearing Trick, The. Story - Peter B. Kyne 1172

Dream, The Story - John D. Barry 343

Erickson, Mrs. Meta J. - James P. Howe 544

European Mortgage Bank Methods Applied to the Pacific Coast - J. E. Patrick 10

Experiments in Tranquillity. Part III - A. J. Waterhouse 290

Extract from an English Novel. Cartoon - Grant Wallace 1238

Eye-Opener, An. Story - Wm. Hamilton Osborne 501

Filming the South Seas - Edmund Mitchell 954

Financial Series

European Mortgage Bank Methods Applied to the Pacific Coast - J. E. Patrick 10

The Investment Bankers' Association of America - George B. Caldwell 210

Why Capital Is Coming to California - David Rich 402

"Fire." Scene from poetic drama 776

title: Page:Sunset Magazine vol. 31.pdf/8


text:
Page:Sybil (1845 Volume 1).djvu/112

 especially in French literature. He had formed his mind by Helvetius, whose system he deemed irrefutable, and in whom alone he had faith. Armed with the principles of his great master, he believed he could pass through existence in adamantine armour, and always gave you in the business of life the idea of a man who was conscious you were trying to take him in, and rather respected you for it, but the working of whose cold, unkind, eye defied you.

There never had been excessive cordiality between the brothers even in their boyish days, and shortly after Egremont's entrance into life, they had become estranged. They were to meet now for the first time since Egremont's return from the continent. Then mother had arranged their reconciliation. They were to meet as if no misunderstanding had ever existed between them; it was specially stipulated by Lord Marney, that there was to be no "scene." Apprised of Egremont's impending arrival, Lord Marney was careful to be detained late that day at petty sessions, and entered the room only a few minutes before dinner was

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text:
General Order No. 5 (Arroyo)

, over these past months, elements in the political opposition have conspired with authoritarian of the extreme Left represented by the NDF-CPP-NPA and the extreme Right, represented by military adventurists-the historical enemies of the democratic Philippine State-who are now in a tactical alliance and engaged in a concerted and systematic conspiracy, over a broad front, to bring down the duly-constituted Government elected in May 2004;

, these conspirators have repeatedly tried to bring down our Republican Government;

, the claims of these elements have been recklessly magnified by certain segments of the national media;

, this series of actions is hurting the Philippine State by obstructing governance, including hindering the growth of the economy and sabotaging the people’s confidence in government and their faith in the future of this country;

, these actions are adversely affecting the economy;

, these activities give totalitarian forces of both the extreme Left and extreme Right the opening to intensify their avowed aims to bring down the democratic Philippine State;

, Article 2, Section 4 of our Constitution makes the defense and preservation of the democratic institutions and the State the primary duty of Government;

, the activities above-described, their consequences, ramifications and collateral effects constitute a clear and present danger to the safety and the integrity of the Philippine State and of the Filipino people;

, Proclamation 1017 dated February 24, 2006 has been issued declaring a State of National Emergency;

, by virtue of the powers vested in me under the Constitution as President of the Republic of the Philippines, and Commander-in-Chief of the Republic of the Philippines, and pursuant to Proclamation No. 1017 dated February 24, 2006, do hereby call upon the Armed Forces of the Philippines (AFP) and the Philippine National Police (PNP), to prevent and suppress acts of terrorism and lawless violence in the country;

I hereby direct the Chief of Staff of the AFP and the Chief of the PNP, as well as the officers and men of the AFP and PNP, to immediately carry out the necessary and appropriate actions and measures to suppress and prevent acts of terrorism and lawless violence.

City of Manila, February 24, 2006.

Rh

By the President:

Rh

title: General Order No. 5 (Arroyo)


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Page:Complete Works of Count Tolstoy - 13.djvu/135

“10. THE essence of everything which it has pleased God to reveal to us about himself, outside his relation to other creatures, the Orthodox Church expresses in brief in the following words of Athanasius’s Symbol: This is the Catholic creed: let us worship the one God in the Trinity, and the Trinity in the One, neither blending the hypostases, nor separating the substance.” (p. 74.)

The fundamental truth which it has pleased God to reveal about himself to the church through the prophets and the apostles, and which the church reveals to us, is that God is one and three, three and one. The expression of this truth is such that I not merely cannot understand it, but indubitably understand that it cannot be understood. Man understands through reason. In the human mind there are no laws more definite than those which refer to numbers. And so the first thing which it has pleased God to reveal about himself to men is expressed in numbers: I myself 3, and 31, and 1=3.

It is impossible that God should so answer the people whom he has himself created and to whom he has given reason in order to understand him; it is impossible for him to answer thus. A decent man, speaking to another, is not going to use to him strange, incomprehensible words. Where is there a man, however feeble in intellect, who to a child’s question would not be able to reply in such a way that the child might understand him? How then will God, revealing himself to me, speak in such a way that I cannot understand him? Have not I, without


text:
Proclamation No. 1021 (Arroyo)

, pursuant to Section 18, Article VII and Section 17, Article XII of the Constitution, Proclamation No. 1017 dated February 24, 2006, was issued declaring a state of national emergency;

, by virtue of General Order No. 5 and No. 6 dated February 24, 2006, which were issued on the basis of Proclamation No. 1017, the Armed Forces of the Philippines (AFP) and the Philippine National Police (PNP) were directed to maintain law and order throughout the Philippines, prevent and suppress all forms of lawless violence as well as any act of rebellion and to undertake such actions as may be necessary;

, the AFP and PNP have effectively prevented, suppressed and quelled the acts lawless violence and rebellion;

, President of the Philippines, by virtue of the powers vested in me by law, hereby declare that the state of national emergency has ceased to exist.

City of Manila, March 03, 2006.

Rh

By the President:

Rh

title: Proclamation No. 1021 (Arroyo)


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Page:My neighbours (IA myneighbours00evaniala).pdf/10

 "Earthbred" and "Joseph's House" were printed in the English Review, and "Treasure and Trouble" and "A Widow Woman" in the Saturday Westminster.


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Page:Complete Works of Count Tolstoy - 13.djvu/136

 having any faith, given myself an explanation of life, just as every unbeliever has such an explanation? No matter how poor such an explanation may be, every explanation is at least an explanation. But this is not an explanation it is merely a connection of words without any meaning and giving no idea of anything. I tried to find the meaning of life through rational knowledge, and found that life had no meaning. Then it seemed to me that faith gave that meaning and so I turned to the keeper of faith, to the church. And here, with its very first statement, the church affirms that there is no sense in the very concept of God. But, maybe, it only seems to me that it is senseless, because I do not understand the whole significance of it. Certainly that is not the invention of one person; it is that which billions have believed in. One and trine: what does that mean? I read farther:

“Chapter I. Of God, one in substance.” (p. 74.) It is necessary, in the first place, to show that God is one in substance, and, in the second place, to disclose the idea. of the very substance of God. Then there follows the doctrine about the unity of God in fourteen pages, divided. into articles. (“The Doctrine of the Church, and a Short History of the Dogma about the Unity of God.”)

There are proofs of the unity of God from Holy Scripture and from reason. The moral application of the dogma. An exposition of the proofs and explanations of the unity of God.

God is for me and for every believer, above all, the beginning of all beginnings, the cause of all causes, a being out of time and space, the extreme limit of reason. No matter how I may express this idea, I cannot say that God is one, for to that concept I cannot apply the conception of number, which results from time and space, and so I can say just as little that there are seventeen Gods, as that there is one. God is the beginning of everything, God is God. That is the way I formerly


text:
General Order No. 6 (Arroyo)

, Proclamation No. 1017 dated 24 February 2006 was issued declaring a State of National Emergency in order to maintain law and order, prevent or suppress all forms of lawless violence as well as any act of insurrection or rebellion and to enforce obedience to all the laws and to all decrees, orders and regulations;

, to implement Proclamation No. 1017, General Order No. 5 dated 24 February 2006 was issued calling upon the Armed Forces of the Philippines (AFP) and the Philippine National Police (PNP) to prevent and suppress acts of terrorism and lawless violence in the country and to immediately carry out necessary and appropriate actions and measures to prevent and suppress the same;

, due to the scope of the operation, the amount of resources and manpower required, and the need for accurate disclosure and exchange of information and reports regarding militant and extremist activities, there is a need for the AFP to coordinate with the PNP and other law enforcement agencies to effectively implement Proclamation No. 1017 and General Order No. 5;

, Section 3, Article II of the Constitution declares that civilian authority is, at all times, supreme over the military;

, by virtue of the powers vested in me under the Constitution as President of the Republic of the Philippines and Commander-in-Chief of the Republic of the Philippines, and pursuant to Proclamation No. 1017 dated February 24, 2006, do hereby direct the Chief of Staff of the Armed Forces of the Philippines (AFP) to coordinate with the Chief of the Philippine National Police (PNP), and the heads of other law enforcement agencies to, under my instruction and directives, undertake such actions as may be necessary to prevent and suppress lawless violence.

Further, the Chief of Staff of the AFP is directed to coordinate with the Office of the President, the Secretary of National Defense, the Department of National Defense, the Secretary of Interior and Local Government, the Department of Interior and Local Government, the Secretary of Justice, the Department of Justice, the Secretary of Foreign Affairs, the Department of Foreign Affairs, the Secretary of Transportation and Communications, the Department of Transportation and Communications, and such other officials and agencies on their respective responsibilities and obligation to successfully implement Proclamation No. 1017.

City of Manila, February 24, 2006.

Rh

By the President:

Rh

title: General Order No. 6 (Arroyo)


text:
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 comprehended God (and I am sure not I alone). But now I am taught that God is one. My perplexity before the expression that God is one and three is not only not cleared away, but my conception of God is almost lost when I read the fourteen pages which prove the unity of From the very first words, instead of elucidating that terrible statement about the unity and trinity of God, which has crushed out my idea of God, I am carried into the sphere of discussion about those Christian and pagan doctrines which have denied the unity of God.

It says there: “As opponents of the Christian doctrine about the unity of God have appeared (a) first of all, naturally, the pagans and polytheists who were to be converted to Christianity; (b) then, beginning with the second century, the Christian heretics, known under the general name of Gnostics, of whom some, under the influence of Eastern philosophy and theosophy, recognized the one supreme God, but at the same time admitted a multitude of lower gods, or æons, who emanated from him and created the existing world; and others, also carried away by the philosophy which, among other things, endeavoured to solve the origin of evil in the world, assumed the existence of two hostile, coeval principles, the principle of good and the principle of evil, as the prime causes of all good and evil in the world; (c) a little later, with the end of the third, and still more beginning with the middle of the fourth, century, the new Christian heretics, the Manicheans, who, with the same idea, assumed two gods, a good and an evil god, to the first of whom they subordinated the eternal kingdom of light, and to the second the eternal kingdom of darkness; (d) from the end of the sixth century, a small sect of tritheists, who, not understanding the Christian doctrine of the three persons in the one Divinity, assumed three distinct gods, who were as distinct as, for example, three persons or entities of the human race, although they all had the same substance,


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text:
Author:James Richardson Logan

Works

 * Journal of the Indian Archipelago and Eastern Asia (as editor and frequent contributor)
 * The Ethnology of the Indian Archipelago (commons link)
 * The Ethnology of Asia (commons link)
 * (ed.) Penang Gazette

title: Author:James Richardson Logan


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covered sun, moon, and stars, stilled the growing things of the earth and dried up the waters on the face of the earth, and stopped the roll of the world; and He fixed upon a measure of time in which to judge the peoples, this being the measure which was spoken of as the Day of Judgment.

In the meanseason He summoned Satan to the Judgment Hall, which is at the side of the river that breaks into four heads, and above which, its pulpits stretching beyond the sky, is the Palace of White Shirts, and below which, in deep darknesses, are the frightful regions of the Fiery Oven. "Give an account of your rule in the face of those whom you provoked to mischief," He said to Satan.


text:
Administrative Order No. 143 (Arroyo)

, Proclamation No. 1017 dated 24 February 2006 was issued declaring a State of National Emergency in order to maintain law and order, prevent or suppress all forms of lawless violence as well as any act of insurrection or rebellion and to enforce obedience to all the laws and to all decrees, orders and regulations;

, to implement Proclamation No. 1017 (s. 2006), General Order No. 5 dated 24 February 2006 was issued calling upon the Armed Forces of the Philippines (AFP) and the Philippine National Police (PNP) to prevent and suppress acts of terrorism and lawless violence in the country and to immediately carry out necessary and appropriate actions and measures to prevent and suppress the same;

, to suppress acts of terrorism and lawless violence as well as to ensure the safety of our people during the existence of a State of National Emergency, it is necessary to temporarily suspend permits to carry firearms and possess explosives, temporarily suspend the issuance of such permits, and temporarily suspend the issuance of new firearm licenses until the declaration of a State of National Emergency is lifted;

, under Section 24 (f) of Republic Act No. 6975, the PNP supervises the issuance of licenses for the possession of firearms and explosives in accordance with law;

, pursuant to section 69, Title VIII, Book IV of the Administrative Code of 1987 in relation to Section 14 of Republic Act No. 6975, the President exercises control and supervision over the PNP through the National Police Commission;

, by virtue of the powers vested in me under the Constitution and the laws, and pursuant to Proclamation No. 1017 (s.2006), hereby order:

The Philippine National Police (PNP) shall temporarily suspend permits to carry firearms and possess explosives, temporarily suspend the issuance of such permits, and temporarily suspend the issuance of new firearm licenses until the declaration of a State of National Emergency is lifted.

Members of the PNP, the Armed Forces of the Philippines, the National Bureau of Investigation and the Philippine Coast Guard are exempted from the coverage of this Administrative Order.

The Chief of the PNP is hereby directed to immediately issue the necessary rules and guidelines to effectively implement this Administrative Order.

This Administrative Order shall take effect immediately.

City of Manila, February 24, 2006.

Rh

By the President:

Rh

title: Administrative Order No. 143 (Arroyo)


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"My balance hitched to a beam will weigh the good and evil of my children, and if good is heavier than evil, I shall lighten your countenance and clothe you with the robes of angels."

"Awake the dead" He bade the Trumpeter, and "Lift the lids off the burying-places" He bade the labourers. In their generations were they called; "for," said the Lord, "good and evil are customs of a period and when the period is passed and the next is come, good may be evil and evil may be good."

Now God did not put His entire trust in Satan, and in the evening of the day He set to prove him: "It is over."

"My Lord, so be it," answered Satan.

"How now?" asked God.

"The scale of wickedness sways like a kite in the wind," cried Satan. "Give me my robes and I will transgress against you no more.”

"In the Book of Heaven and Hell,"


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Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.2 (IA in.ernet.dli.2015.107695).pdf/185

 NOTICES OF LOMBOK.

Defective as our knowledge of Bali has hitherto been, of the adjacent island of Lombok we knew still less. Indeed we are not aware that any notice of it existed prior to the recent visit of Mr. Zollinger, with the exception of some very slight notes extracted from a journal, which were presented to the Asiatic Society in 1846. As these notes we believe have not been otherwise published we subjoin them.

10th. December 1844.

In July last a ship from the port of Ampánán in the Island of Lombok called "Todáh" (sword fish,) belonging to a Bugis settled there named Nákhodá Mudá, when about to clear out from Singapore was claimed by one Hájí I'sáháh as his property. An action was commenced in the court; and, as the Nákhodá had no bill of sale of the vessel, it became necessary to procure evidence from Rhio, where the former owner of the vessel, Rájá Husain, resides, and from Lombok. The Nákhodá's statement was that the vessel had been sold by Rájá Husain to Nákhodá Ishmáilá the elder brother of Hájí Isáháh, and that on the death of Ishmáilá, or Smylá, as he is called, at Lombok (where he had been long settled) without leaving any male offspring, his wife, daughter, slaves and all his property became the king's, that the king made over the whole to Nákhodá Mudá, on condition of his supporting and protecting the widow, daughter and dependants of the deceased. Hájí Sábah (Isáháh) asserted that he had purchased the vessel from Rájá Husain, but it was probable that if he failed to prove this he would claim it as administrator to his brother's estate, as he had obtained letters of administration from the court last year. The rule being that personal property descends according to the law of the place where the owner was domiciled when he died, it became necessary to obtain evidence of the law of Lombok on this point. It happens that Mr. King, an Englishman, is Sabandar at Ampánán (or Mataram as it is termed in official language) in that island, and to him application was made for information.