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 stitute the only actual evidence of a time-space nature with which we meet in physical statements.

When we were describing the motion of a material point relative to a body of reference, we stated nothing more than the encounters of this point with particular points of the reference-body. We can also determine the corresponding values of the time by the observation of encounters of the body with clocks, in conjunction with the observation of the encounter of the hands of clocks with particular points on the dials. It is just the same in the case of space-measurements by means of measuring-rods, as a little consideration will show.

The following statements hold generally: Every physical description resolves itself into a number of statements, each of which refers to the spacetime coincidence of two events $$A$$ and $$B$$. In terms of Gaussian co-ordinates, every such statement is expressed by the agreement of their four co-ordinates $$x_1$$, $$x_2$$, $$x_3$$, $$x_4$$. Thus in reality, the description of the time-space continuum by means of Gauss co-ordinates completely replaces the description with the aid of a body of reference, without suffering from the defects of the latter mode of description; it is not tied down to the Euclidean character of the continuum which has to be represented.

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E are now in a position to replace the provisional formulation of the general principle of relativity given in Section XVII by an exact formulation. The form there used, “All bodies of reference $$K$$, $$K'$$, etc., are equivalent for the description of natural phenomena (formulation of the general laws of nature), whatever may be their state of motion,” cannot be maintained, because the use of rigid reference-bodies, in the sense of the method followed in the special theory of relativity, is in general not possible in space-time description. The Gauss co-ordinate system has to take the place of the body of reference. The following statement corresponds to the fundamental idea of the general principle of relativity: “All Gausstan co-ordinate systems are essentially equivalent for the formulation of the general laws of nature.”

We can state this general principle of relativity in still another form, which renders it yet more clearly intelligible than it is when in the form of

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

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 the natural extension of the special principle of relativity. According to the special theory of relativity, the equations which express the general laws of nature pass over into equations of the same form when, by making use of the Lorentz transformation, we replace the space-time variables $$x$$, $$y$$, $$z$$, $$t$$, of a (Galileian) reference-body $$K$$ by the space-time variables $$x'$$, $$y'$$, $$z'$$, $$t'$$, of a new referencebody $$K'$$. According to the general theory of relativity, on the other hand, by application of arbitrary substitutions of the Gauss variables $$x_1$$, $$x_2$$, $$x_3$$, $$x_4$$, the equations must pass over into equations of the same form; for every transformation (not only the Lorentz transformation) corresponds to the transition of one Gauss co-ordinate system into another.

If we desire to adhere to our “old-time” three-dimensional view of things, then we can characterise the development which is being undergone by the fundamental idea of the general theory of relativity as follows: The special theory of relativity has reference to Galileian domains, i.e. to those in which no gravitational field exists. In this connection a Galileian reference-body serves as body of reference, i.e. a rigid body the state of motion of which is so chosen that the Galileian law of the uniform rectilinear motion of “isolated” material points holds relatively to it.

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 Certain considerations suggest that we should refer the same Galileian domains to non-Galileian reference-bodies also. A gravitational field of a special kind is then present with respect to these bodies (cf.Sections XX and XXIII).

In gravitational fields there are no such things as rigid bodies with Euclidean properties; thus the fictitious rigid body of reference is of no avail in the general theory of relativity. The motion of clocks is also influenced by gravitational fields, and in such a way that a physical definition of time which is made directly with the aid of clocks has by no means the same degree of plausibility as in the special theory of relativity.

For this reason non-rigid reference-bodies are used which are as a whole not only moving in any way whatsoever, but which also suffer alterations in form ad lib. during their motion. Clocks, for which the law of motion is of any kind, however irregular, serve for the definition of time. We have to imagine each of these clocks fixed at a point on the non-rigid reference-body. These clocks satisfy only the one condition, that the “readings” which are observed simultaneously on adjacent clocks (in space) differ from each other by an indefinitely small amount. This non-rigid reference-body, which might appropriately be termed a “reference-mollusk,” is in the main equivalent to a Gaussian four-dimensional co-ordinate sys-

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 tem chosen arbitrarily. That which gives the “mollusk” a certain comprehensibleness as compared with the Gauss co-ordinate system is the (really unjustified) formal retention of the separate existence of the space co-ordinates as opposed to the time co-ordinate. Every point on the mollusk is treated as a space-point, and every material point which is at rest relatively to it as at rest, so long as the mollusk is considered as reference-body. The general principle of relativity requires that all these mollusks can be used as reference-bodies with equal right and equal success in the formulation of the general laws of nature; the laws themselves must be quite independent of the choice of mollusk.

The great power possessed by the general principle of relativity lies in the comprehensive limitation which is imposed on the laws of nature in consequence of what we have seen above.

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F the reader has followed all our previous I considerations, he will have no further diffculty in understanding the methods leading to the solution of the problem of gravitation.

We start off from a consideration of a Galileian domain, i.e. a domain in which there is no gravitational field relative to the Galileian reference-body $$K$$. The behaviour of measuring-rods and clocks with reference to $$K$$ is known from the special theory of relativity, likewise the behaviour of “isolated” material points; the latter move uniformly and in straight lines.

Now let us refer this domain to a random Gauss co-ordinate system or to a ‘‘mollusk” as reference-body $$K'$$. Then with respect to $$K'$$ there is a gravitational field $$G$$ (of a particular kind). We learn the behaviour of measuring-rods and clocks and also of freely-moving material points with reference to $$K'$$ simply by mathematical transformation. We interpret this behaviour as the

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 behaviour of measuring-rods, clocks and material points under the influence of the gravitational field $$G$$. Hereupon we introduce a hypothesis: that the influence of the gravitational field on measuring-rods, clocks and freely-moving material points continues to take place according to the same laws, even in the case when the prevailing gravitational field is not derivable from the Galileian special case, simply by means of a transformation of co-ordinates.

The next step is to investigate the space-time behaviour of the gravitational field $$G$$, which was derived from the Galileian special case simply by transformation of the co-ordinates. This behaviour is formulated in a law, which is always valid, no matter how the reference-body (mollusk) used in the description may be chosen.

This law is not yet the general law of the gravitational field, since the gravitational field under consideration is of a special kind. In order to find out the general law-of-field of gravitation we still require to obtain a generalisation of the law as found above. This can be obtained without caprice, however, by taking into consideration the following demands:

 * (a) The required generalisation must likewise satisfy the general postulate of relativity.
 * (b) If there is any matter in the domain under consideration, only its inertial mass, and

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 thus according to Section XV only its energy is of importance for its effect in exciting a field.
 * (c) Gravitational field and matter together must satisfy the law of the conservation of energy (and of impulse).

Finally, the general principle of relativity permits us to determine the influence of the gravitational field on the course of all those processes which take place according to known laws when a gravitational field is absent, i.e. which have already been fitted into the frame of the special theory of relativity. In this connection we proceed in principle according to the method which has already been explained for measuring-rods, clocks and freely-moving material points.

The theory of gravitation derived in this way from the general postulate of relativity excels not only in its beauty; nor in removing the defect attaching to classical mechanics which was brought to light in Section XXI; nor in interpreting the empirical law of the equality of inertial and gravitational mass; but it has also already explained a result of observation in astronomy, against which classical mechanics is powerless.

If we confine the application of the theory to the case where the gravitational fields can be regarded as being weak, and in which all masses move with respect to the co-ordinate system with

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 velocities which are small compared with the velocity of light, we then obtain as a first approximation the Newtonian theory. Thus the latter theory is obtained here without any particular assumption, whereas Newton had to introduce the hypothesis that the force of attraction between mutually attracting material points is inversely proportional to the square of the distance between them. If we increase the accuracy of the calculation, deviations from the theory of Newton make their appearance, practically all of which must nevertheless escape the test of observation owing to their smallness.

We must draw attention here to one of these deviations. According to Newton’s theory, a planet moves round the sun in an ellipse, which would permanently maintain its position with respect to the fixed stars, if we could disregard the motion of the fixed stars themselves and the action of the other planets under consideration. Thus, if we correct the observed motion of the planets for these two influences, and if Newton’s theory be strictly correct, we ought to obtain for the orbit of the planet an ellipse, which is fixed with reference to the fixed stars. This deduction, which can be tested with great accuracy, has been confirmed for all the planets save one, with the precision that is capable of being obtained by the delicacy of observation

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 attainable at the present time. The sole exception is Mercury, the planet which lies nearest the sun. Since the time of Leverrier, it has been known that the ellipse corresponding to the orbit of Mercury, after it has been corrected for the influences mentioned above, is not stationary with respect to the fixed stars, but that it rotates exceedingly slowly in the plane of the orbit and in the sense of the orbital motion. The value obtained for this rotary movement of the orbital ellipse was 43 seconds of arc per century, an amount ensured to be correct to within a few seconds of arc. This effect can be explained by means of classical mechanics only on the assumption of hypotheses which have little probability, and which were devised solely for this purpose.

On the basis of the general theory of relativity, it is found that the ellipse of every planet round the sun must necessarily rotate in the manner indicated above; that for all the planets, with the exception of Mercury, this rotation is too small to be detected with the delicacy of observation possible at the present time; but that in the case of Mercury it must amount to 43 seconds of arc per century, a result which is strictly in agreement with observation.

Apart from this one, it has hitherto been possible to make only two deductions from the theory

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 which admit of being tested by observation, to wit, the curvature of light rays by the gravitational field of the sun, and a displacement of the spectral lines of light reaching us from large stars, as compared with the corresponding lines for light produced in an analogous manner terrestrially (i.e. by the same kind of molecule). I do not doubt that these deductions from the theory will be confirmed also.

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text: Harmonium (Stevens)/The Snow Man

title: Harmonium (Stevens)/The Snow Man


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viii Theory of the Specific Heat of Solid Bodies, and the fundamental idea of the General Theory of Relativity.

During the interval 1909 to 1911 he occupied the post of Professor Extraordinarius at the University of Zurich, afterwards being appointed to the University of Prague, Bohemia, where he remained as Professor Ordinarius until 1912. In the latter year Professor Einstein accepted a similar chair at the Polytechnikum, Zurich, and continued his activities there until 1914, when he received a call to the Prussian Academy of Science, Berlin, as successor to Van’t Hoff. Professor Einstein is able to devote himself freely to his studies at the Berlin Academy, and it was here that he succeeded in completing his work on the General Theory of Relativity (1915–17). Professor Einstein also lectures on various special branches of physics at the University of Berlin, and, in addition, he is Director of the Institute for Physical Research of the Kaiser Wilhelm Gesellschaft.

Professor Einstein has been twice married. His first wife, whom he married at Berne in 1903, was a fellow-student from Serbia. There were two sons of this marriage, both of whom are living in Zurich, the elder being sixteen years of age. Recently Professor Einstein married a widowed cousin, with whom he is now living in Berlin. R. W. L.

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PART from the difficulty discussed in Section XXI, there is a second fundamental difficulty attending classical celestial mechanics, which, to the best of my knowledge, was first discussed in detail by the astronomer Seeliger. If we ponder over the question as to how the universe, considered as a whole, is to be regarded, the first answer that suggests itself to us is surely this: As regards space (and time) the universe is infinite. There are stars everywhere, so that the density of matter, although very variable in detail, is nevertheless on the average everywhere the same. In other words: However far we might travel through space, we should find everywhere an attenuated swarm of fixed stars of approximately the same kind and density.

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 This view is not in harmony with the theory of Newton. The latter theory rather requires that the universe should have a kind of centre in which the density of the stars is a maximum, and that as we proceed outwards from this centre the group-density of the stars should diminish, until finally, at great distances, it is succeeded by an infinite region of emptiness. The stellar universe ought to be a finite island in the infinite ocean of space.

This conception is in itself not very satisfactory. It is still less satisfactory because it leads to the result that the light emitted by the stars and also individual stars of the stellar system are perpetually passing out into infinite space, never to return, and without ever again coming into interaction with other objects of nature. Such a finite material universe would be destined to become gradually but systematically impoverished.

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 In order to escape this dilemma, Seeliger suggested a modification of Newton’s law, in which he assumes that for great distances the force of attraction between two masses diminishes more rapidly than would result from the inverse square law. In this way it is possible for the mean density of matter to be constant everywhere, even to infinity, without infinitely large gravitational fields being produced. We thus free ourselves from the distasteful conception that the material universe ought to possess something of the nature of a centre. Of course we purchase our emancipation from the fundamental difficulties mentioned, at the cost of a modification and complication of Newton’s law which has neither empirical nor theoretical foundation. We can imagine innumerable laws which would serve the same purpose, without our being able to state a reason why one of them is to be preferred to the others; for any one of these laws would be founded just as little on more general theoretical principles as is the law of Newton.

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UT speculations on the structure of the universe also move in quite another direction. The development of non-Euclidean geometry led to the recognition of the fact, that we can cast doubt on the infiniteness of our space without coming into conflict with the laws of thought or with experience (, Helmholtz). These questions have already been treated in detail and with unsurpassable lucidity by Helmholtz and Poincaré, whereas I can only touch on them briefly here.

In the first place, we imagine an existence in two-dimensional space. Flat beings with flat implements, and in particular flat rigid measuring-rods, are free to move in a plane. For them nothing exists outside of this plane: that which they observe to happen to themselves and to their flat “things” is the all-inclusive reality of their plane. In particular, the constructions of plane Euclidean geometry can be carried out by means of the rods, e.g. the lattice construction, con-

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 sidered in Section XXIV. In contrast to ours, the universe of these beings is two-dimensional; but, like ours, it extends to infinity. In their universe there is room for an infinite number of identical squares made up of rods, i.e. its volume (surface) is infinite. If these beings say their universe is “plane,” there is sense in the statement, because they mean that they can perform the constructions of plane Euclidean geometry with their rods. In this connection the individual rods always represent the same distance, independently of their position.

Let us consider now a second two-dimensional existence, but this time on a spherical surface instead of on a plane. The flat beings with their measuring-rods and other objects fit exactly on this surface and they are unable to leave it. Their whole universe of observation extends exclusively over the surface of the sphere. Are these beings able to regard the geometry of their universe as being plane geometry and their rods withal as the realisation of “distance”? They cannot do this. For if they attempt to realise a straight line, they will obtain a curve, which we “three-dimensional beings” designate as a great circle, i.e. a self-contained line of definite finite length, which can be measured up by means of a measuring-rod. Similarly, this universe has a finite area, that can be compared with the area of a

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 square constructed with rods. The great charm resulting from this consideration lies in the recognition of the fact that the universe of these beings is finite and yet has no limits.

But the spherical-surface beings do not need to go on a world-tour in order to perceive that they are not living in a Euclidean universe. They can convince themselves of this on every part of their “world,” provided they do not use too small a piece of it. Starting from a point, they draw “straight lines” (arcs of circles as judged in three-dimensional space) of equal length in all directions. They will call the line joining the free ends of these lines a “circle.” For a plane surface, the ratio of the circumference of a circle to its diameter, both lengths being measured with the same rod, is, according to Euclidean geometry of the plane, equal to a constant value $$\pi$$, which is independent of the diameter of the circle. On their spherical surface our flat beings would find for this ratio the value

i.e. a smaller value than $$\pi$$, the difference being the more considerable, the greater is the radius of the circle in comparison with the radius $$R$$ of the “world-sphere.” By means of this relation

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text: Harmonium (Stevens)/The Ordinary Women

title: Harmonium (Stevens)/The Ordinary Women


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 the spherical beings can determine the radius of their universe (“world”), even when only a relatively small part of their world-sphere is available for their measurements. But if this part is very small indeed, they will no longer be able to demonstrate that they are on a spherical “world” and not on a Euclidean plane, for a small part of a spherical surface differs only slightly from a piece of a plane of the same size.

Thus if the spherical-surface beings are living on a planet of which the solar system occupies only a negligibly small part of the spherical universe, they have no means of determining whether they are living in a finite or in an infinite universe, because the “piece of universe” to which they have access is in both cases practically plane, or Euclidean. It follows directly from this discussion, that for our sphere-beings the circumference of a circle first increases with the radius until the “circumference of the universe” is, reached, and that it thenceforward gradually decreases to zero for still further increasing values of the radius. During this process the area of the circle continues to increase more and more, until finally it becomes equal to the total area of the whole ‘‘world-sphere.”

Perhaps the reader will wonder why we have placed our “beings” on a sphere rather than on another closed surface. But this choice has its

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 justification in the fact that, of all closed surfaces, the sphere is unique in possessing the property that all points on it are equivalent. I admit that the ratio of the circumference $$c$$ of a circle to its radius $$r$$ depends on $$r$$, but for a given value of $$r$$ it is the same for all points of the “world-sphere”; in other words, the “world-sphere” is a “surface of constant curvature.”

To this two-dimensional sphere-universe there is a three-dimensional analogy, namely, the three-dimensional spherical space which was discovered by Riemann. Its points are likewise all equivalent. It possesses a finite volume, which is determined by its “radius” ($$2 \pi^{2}R^{3}$$). Is it possible to imagine a spherical space? To imagine a space means nothing else than that we imagine an epitome of our ‘‘space” experience, i.e. of experience that we can have in the movement of “rigid” bodies. In this sense we can imagine a spherical space.

Suppose we draw lines or stretch strings in all directions from a point, and mark off from each of these the distance $$r$$ with a measuring-rod. All the free end-points of these lengths lie on a spherical surface. We can specially measure up the area ($$F$$) of this surface by means of a square made up of measuring-rods. If the universe is Euclidean, then $$F = 4 \pi r^2$$; if it is spherical, then $$F$$ is always less than $$4 \pi r^2$$. With increasing values

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Rh controls all individual souls. From him arose Saṃkarshaṇa, who corresponds to the individual soul; from Saṃkarshaṇa issued Pradyumna, to whom corresponds the organ of mind, and from Pradyumna came forth Aniruddha, representing the element of self-consciousness. Observe in passing that these are all names of heroes of legend: Saṃkarshaṇa is Vāsudēva's brother Bala-rāma, Pradyumna was the son and Aniruddha the grandson of Vāsudēva. Nārāyaṇa then goes on to speak of the creation of all things from himself and their dissolution into himself, and of his incarnations in the form of the Boar who lifted up on his tusk the earth when submerged under the ocean, Narasiṃha the Man-lion who destroyed the tyrant Hiraṇya-kaśipu, the Dwarf who overthrew Balī, Rāma Bhārgava who destroyed the Kshatriyas, Rāma Dāśarathi, of whom we shall have something to say later, Kṛishṇa Vāsudēva the slayer of Kaṃsa of Mathurā, the Tortoise, the Fish, and Kalkī. Then follow some further details, among them a statement that this doctrine was revealed to Arjuna at the beginning of the Great War — a clear reference to the Bhagavad-gītā — that at the beginning of every age it was promulgated by Nārāyaṇa, that it requires activity in pious works, that at the commencement of the present age it passed from him to Brahmā, from him to Vivasvān the Sun-god, from him to the patriarch Manu, etc.,

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 of $$r$$, $$F$$ increases from zero up to a maximum value which is determined by the “world-radius,” but for still further increasing values of $$r$$, the area gradually diminishes to zero. At first, the straight lines which radiate from the starting point diverge farther and farther from one another, but later they approach each other, and finally they run together again at a “counter-point” to the starting point. Under such conditions they have traversed the whole spherical space. It is easily seen that the three-dimensional spherical space is quite analogous to the two-dimensional spherical surface. It is finite (i.e. of finite volume), and has no bounds.

It may be mentioned that there is yet another kind of curved space: ‘‘elliptical space.” It can be regarded as a curved space in which the two ‘“counter-points” are identical (indistinguishable from each other). An elliptical universe can thus be considered to some extent as a curved universe possessing central symmetry.

It follows from what has been said, that closed spaces without limits are conceivable. From amongst these, the spherical space (and the elliptical) excels in its simplicity, since all points on it are equivalent. As a result of this discussion, a most interesting question arises for astronomers and physicists, and that is whether the universe in which we live is infinite, or whether it is finite

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 in the manner of the spherical universe. Our experience is far from be ng sufficient to enable us to answer this question. But the general theory of relativity permits of our answering it with a moderate degree of certainty, and in this connection the difficulty mentioned in Section XXX finds its solution.

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CCORDING to the general theory of relativity, the geometrical properties of space are not independent, but they are determined by matter. Thus we can draw conclusions about the geometrical structure of the universe only if we base our considerations on the state of the matter as being something that is known. We know from experience that, for a suitably chosen co-ordinate system, the velocities of the stars are small as compared with the velocity of transmission of light. We can thus as a rough approximation arrive at a conclusion as to the nature of the universe as a whole, if we treat the matter as being at rest.

We already know from our previous discussion that the behaviour of measuring-rods and clocks is influenced by gravitational fields, i.e. by the distribution of matter. This in itself is sufficient to exclude the possibility of the exact validity of Euclidean geometry in our universe. But it is conceivable that our universe differs only slightly

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 from a Euclidean one, and this notion seems all the more probable, since calculations show that the metrics of surrounding space is influenced only to an exceedingly small extent by masses even of the magnitude of our sun. We might imagine that, as regards geometry, our universe behaves analogously to a surface which is irregularly curved in its individual parts, but which nowhere departs appreciably from a plane: something like the rippled surface of a lake. Such a universe might fittingly be called a quasi-Euclidean universe. As regards its space it would be infinite. But calculation shows that in a quasi-Euclidean universe the average density of matter would necessarily be nil. Thus such a universe could not be inhabited by matter everywhere; it would present to us that unsatisfactory picture which we portrayed in Section XXX.

If we are to have in the universe an average density of matter which differs from zero, however small may be that difference, then the universe cannot be quasi-Euclidean. On the contrary, the results of calculation indicate that if matter be distributed uniformly, the universe would necessarily be spherical (or elliptical). Since in reality the detailed distribution of matter is not uniform, the real universe will deviate in individual parts from the spherical, i.e. the universe will be quasi-spherical. But it will be

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 necessarily finite. In fact, the theory supplies us with a simple connection between the space-expanse of the universe and the average density of matter in it.

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N presenting this translation to the English reading public, it is hardly necessary for me to enlarge on the Author’s prefatory remarks, except to draw attention to those additions to the book which do not appear in the original.

At my request, Professor Einstein kindly supplied me with a portrait of himself, by one of Germany’s most celebrated artists. Appendix III, on “The Experimental Confirmation of the General Theory of Relativity,” has been written specially for this translation. Apart from these valuable additions to the book, I have included a biographical note on the Author, and, at the end of the book, an Index and a list of English references to the subject. This list, which is more suggestive than exhaustive, is intended as a guide to those readers who wish to pursue the subject farther.

I desire to tender my best thanks to my colleagues Professor S. R. Milner, D.Sc., and Mr. W. E. Curtis, A.R.C.Sc., F.R.A.S., also to my friend Dr. Arthur Holmes, A.R.C.Sc., F.G.S.,

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x of the Imperial College, for their kindness in reading through the manuscript, for helpful criticism, and for numerous suggestions. I owe an expression of thanks also to Messrs. Methuen for their ready counsel and advice, and for the care they have bestowed on the work during the course of its publication.

June 12, 1920

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text:
God’s Promise to His Plantation

To the Christian Reader:
Although no good Christian, or indeed ingenuous man, can do any thing less than approve of such endeavours as arm at the glory of God, and a common good especially when they are managed by a clear warrant from Gods Word. Yet for ames and ends that men put to their actions being hidden in their hearts there is no way to declare them but by an honest profession of them which is sufficient where we are entertained but with that common charity one man is bound to yield another; But for the grounds and rule an action is wrought by, and the praise of it in that respect, there is another judgment than that of charity to guide us by, namely, by proving it by the touch stone of Gods Word.

Now because many may either not know, or do not consider upon how full a ground and warrant out of the Word of God that undertaking (which was the occasion of this Sermon) hath hitherto proceeded, I thought good (Courteous Reader) leave being with some difficultie obtained of the Reverend Author to present unto thy view and consideration that which may in part give thee satisfaction in this particular.

Ere long (if God will) thou shalt see a larger declaration of the first rise and ends of this enterprize and so clear and full a justification of this design both in respect of that warrant to hath from Gods Word, and also in respect of any other ground and circumstanco of weight that is considerable in the warrant of such a work, as I hope there will easily be removed any scruple of moment which hitherto hate been moved about it.

If thou hast any doubts yet unresolved, rather be intreated understand from us, what may be the answer of them to discourage any man by them; so shalt thou be a helper and a friend whereas otherwise it may be against thy will thou mase be an enemy to a work (for ought thou yet knowest) God is the Author of.

It is hoped; there is none but will find to approve of the work and of them that ingage themselves in it: But especially they who any way at least by silence (a seeming applause) approved the Plantations of Virginia, St. Christophers, Bermudas, this having ends inferiour to none of them, and men (not to compare but to give due honour to all employed in such noble enterprizes, promising as much by their usefullness industrie love to their Country, piety, and other qualifications as those did.

It is enough they adventure that hazard their persons, families and estates for that work which it may appear to thee ere long thou art bound as well as they to further.

Now it were injurious if not impious, not only to deny the right and benefit of thy prayers to such, but also to load them with causeless aspersions (though but in thy thoughts) for that, for which thou hast great cause to praise God for them, who hath stirred up their spirits to that which hath been a main mean of peopling the world, and is likely to be of propagating the Gospel. For the furtherance of which work in the hands of those that sincerely intend it let as fervent prayers pass from thee to the throne of grace for them as I am confident, thy occasions being made known unto them, would be put up from them in thy behalf. Thine I. H.

2 Sam. 7. 10.
"Moreover, I will Appoint a Place for my people Israel, and I will plant them, that they may dwell in a place of their owne, and move no more."

In the beginning of this Chapter we read of David’s purpose to build God an House, who thereupon consulted with Nathan about it, one Prophet standing in need of anothers help in such weighty matters Nathan incourageth the King unto this work, verse 3. God the same night meets Nathan, and tells him a contrary Purpose of His: wherein God refuseth Davids offer with some kind of earnest and vehement dislike, verse 4. 5. Secondly, he refuseth the reason of David’s offer, from his long silence. For four hundred years together he spake of no such thing unto any of the Tribes of Israel, saying, Why build you not me an House, in the sixth and seventh verses.

Now lest David should be discouraged with this answer, the Lord bids Nathan to shut up his Speech with words of encouragement; and so he removes his discouragement two wayes:

First, By recounting his former favours dispensed unto David. Secondly, By promising the continuance of the like, or greater: & the rather because of this purpose of his.

And five Blessings God promiseth unto David, and his, for his sake.

 * 1) in the 10th Verse: I will appoint a place for my people Israel.
 * 2) seeing it was in his heart to build Him an house, God would therefore build him an house renowned for ever, verse 11.
 * 3) that He would accept of an House from Solomon, verse 12.
 * 4) he will be a Father to his Son, ver. 14, 15.
 * 5) that He will establish the Throne of his House for ever.

In this 10th verse is a double blessing promised:

 * 1) the designment of a Place for his People.
 * 2) a Plantation of them in that place, from whence is promised a threefold blessing.
 * 3) they shall dwell there like Free-holders, in a place of their own.
 * 4) he promiseth them firm and durable possession; they shall move no more.
 * 5) they shall have peaceable and quiet resting there; The sons of wickedness shall afflict them no more: which is amplified by their former troubles; as before time.

From the appointment of a place for them, which is the first blessing, you may observe this Note; The placing of a people in this or that Countrey, is from the Appointment of the Lord

This is evident in the Text; and the Apostle speaks of it as grounded in nature, Act. 17. 26. God hath determined the times before appointed, and the bounds of our habitation. Deut. 2 Chap, 5, 9. God would not have the Israelites meddle with the Edomites, or the Moabites, because he had given them their Land for a possession. God assigned out such a Land for such a Posterity, and for such a time.

Question: Wherein doth this work of God stand in appointing a place for a people?
Answer:

 * 1) when God espies or discovers a Land for a people, as in Ezek. 20. 6. He brought them into a Land that he had espied for them: And that is when either he gives them to discover it themselves, or hear of it discovered by others, and fitting them.
 * 2) after he hath espied it, when he carries them along to it, so that they plainly see a providence of God leading them from one Countrey to another: As in Exod. 19. 4. You have seen How I have born you as on Eagles wings, and brought you unto my self. So that though they met with many difficulties, yet he carried them high above them all, like an Eagle, flying over Seas and Rocks, and all hinderances.
 * 3) when he makes room for a People to dwell there, as in Psal. 80. 9. Thou preparedst room for them. When Isaac sojourned among the Philistims, he digged one Well, and the Philistines strove for it, and he called it Esek; and he digged another Well, and for that they strove also, therefore he called it Sitnah: and he removed thence, and digged another Well, and for that they strove not, and he called it Rehoboth, and said, For now the Lord hath made room for us, and we shall be fruitful in the Land. Now, no Esek, no Sitnah, no quarrel or contention, but now he sits down in Rehoboth in a peaceable room.

Now God makes room for a People three wayes.

 * 1) when he casts out the Enemies of a people before them, by lawful War with the Inhabitants which God calls them unto, as in Psal. 44. 2. Thou didst drive out the Heathen before them. But this course of Warring against others, and driving them out without provocation, depends upon special Commission from God; or else it is not imitable.
 * 2) when he gives a forreign People favour in the eyes of any native People to come and sit down with them; either by way of purchase, as Abraham did obtain the field of Machpelah: or else when they give it in courtesie, as Pharaoh did the Land of Goshen unto the Sons of Jacob.
 * 3) when he makes a Countrey, though not altogether void of Inhabitants, yet void in that place where they reside. Where there is a vacant place, there is liberty for the Son of Adam or Noah to come and inhabit, though they neither buy it, nor ask their leaves. Abraham and Isaac, when they * Sojourned amongst the Philistims, they did not buy that Land to feed their Cattel, because they said There is room enough. And so did Jacob pitch his Tent by Sechem, Gen. 34. 21. There was room enough, as Hamor said, Let them sit down amongst us. And in this case, if the people who were former Inhabitants did disturb them in their possessions, they complained to the King, as of wrong done unto them: As Abraham did because they took away his Well, in Gen. 21, 25. For his Right whereto, he pleaded not his immediate calling from God (for that would have seemed frivolous amongst the Heathen) but his own Industry and culture, in digging the Well, verse 30. Nor doth the King reject his plea, with What had he to do to dig Wells in their Soyle? but admitteth it as a Principle in Nature, That in a vacant Soyle, he that taketh possession of it, and bestoweth culture and husbandry upon it, his Right it is. And the ground of this is, from the Grand Charter given to Adam and his Posterity in Paradise, Gen. 1. 28. Multiply, and replenish the Earth, and subdue it. If therefore any Son of Adam come, and find a place empty, he hath liberty to come, and fill, and subdue the Earth there. This Charter was renewed to Noah, Gen. 9. 1. Fulfil the Earth and multiply: So that it is free, from that common Grant for any to take possession of vacant Countries. Indeed no Nation is to drive out another without special Commission from Heaven, such as the Israelites had; unless the Natives do unjustly wrong them, and will not recompence the wrongs done in peaceable sort, and then they may right themselves by lawful War, and subdue the Countrey unto themselves.

This placing of people in this or that Countrey, is from God’s Soveraignty over all the Earth, and the Inhabitants thereof: as in Psal. 24. 1. The Earth is the Lords, and the fulness thereof. And in Jer. 10. 7. God is there called, The King of Nations? and in Deut. 10. 14. Therefore it is meet he should provide a place for all Nations to inhabit, and have all the Earth replenished. Onely in the Text here is meant some more special Appointment, because God tells them it by his own mouth; he doth not so with other people; he doth not tell the Children of Seir, that he hath appointed a place for them. That is, He gives them the Land by Promise. Others take the Land by his Providence, but God’s people take the Land by Promise: and therefore the Land of Canaan is called a Land of Promise. Which they discern:
 * 1) by discerning themselves to be in CHRIST, in whom all the Promises are Yea and Amen.
 * 2) by finding his holy Presence with them, to wit, when he plants them in the holy Mountain of his Inheritance, Exod. 15. 17. And that is, when he giveth them the liberty, and purity of his Ordinances. It is a Land of Promise, where they have provision for Soul as well as for Body. Ruth dwelt well for outward respects while she dwelt in Moab; but when she cometh to dwell in Israel, she is said to come under the wings of God, Ruth 2. 12. When God wraps us in with his Ordinances, and warms us with the life and power of them, as with wings, there is a Land of Promise.

This may teach us all where we do now dwell, or where after we may dwell, Be sure you look at every place appointed to you from the hand of God. We may not rush into any place, and never say to God, By your leave; but we must discern how God appoints us this place. There is poor comfort in sitting down in any place, that you cannot say, This place is appointed me of God. Canst thou say, that God spied out this place for thee, and there hath settled thee above all hinderances? Didst thou find that God made room for thee, either by lawful Descent, or Purchase, or Gift, or other warrantable Right? Why then this is the place God hath appointed thee; here he hath made room for thee, he hath placed thee in Rehoboth, in a peaceable Place. This we must discern, or else we are but intruders upon God. And when we do withal discern, that God giveth us these outward Blessings from his Love in Christ; and maketh comfortable provision as well for our Souls as for our Bodies, by the means of Grace: then do we enjoy our present possession, as well by gracious Promise, as by the common and just, and bountiful providence of the Lord. Or if a man do remove, he must see that God hath espied out such a Countrey for him.

Secondly, though there be many difficulties, yet he hath given us hearts to overlook them all, as if we were carried upon Eagles wings.

And thirdly, see God making room for us by some lawful means.

Question: But how shall I know whither God hath appointed me such a place? If I be well where I am, what may warrant my Removal?
Answer:

There be four or five good things, for procurement of any of which, I may remove. Secondly, There be some evil things, for avoiding of any of which, we may transplant our selves. Thirdly, If withal we find some special Providence of God concurring in either of both concerning our selves, and applying general grounds of removal to our personal estate.

 * 1) First,
 * 2) we may remove for the gaining of Knowledge. Our Saviour commends it in the Queen of the South, that she came from the utmost parts of the Earth, to hear the wisdom of Solomon, Mat. 12. 42. And surely, with him she might have continued for the same end, if her personal Calling had not recalled her home.
 * 3) some remove and travail for Merchandize, and Gainsake; Daily Bread may be sought from far, Prov. 31. 14. Yea, our Saviour approveth travail for Merchants, Mat. 13. 45, 46. when he compareth a Christian to a Merchant-man seeking Pearls: For he never fetcheth a comparison from any unlawful thing, to illustrate a thing lawful. The comparison from the unjust Steward, and from the Thief in the night, is not taken from the injustice of the one, or the theft of the other; but from the wisdom of the one, and the suddenness of the other; which in themselves are not unlawful.
 * 4) to Plant a Colony, that is a Company that agree together to remove out of their own Countrey, and settle a City or Commonwealth elsewhere. Of such a Colony we read in Acts 16. 12. which God blessed and prospered exceedingly, and made it a glorious Church. Nature teacheth Bees to do so. When as the hive is too full, they seek abroad for new Dwellings: So when the hive of the Commonwealth is so full, that Tradesmen cannot live one by another, but eat up one another, in this case it is lawful to remove,
 * 5) God alloweth a man to remove, When he may imploy his Talents and Gifts better elsewhere; especially when where he is, he is not bound by any special engagement. Thus God sent Joseph before to preserve the Church: Joseph’s Wisdom and Spirit was not fit for a Shepherd, but for a Counsellor of State, and therefore God sent him into Egypt. To whom much is given, of him God will require the more? Luk. 12. 48.
 * 6) for the liberty of the Ordinances. 2 Chron. 11. 13, 14, 15. When Jeroboam made a defection from Judas, and set up golden Calves to worship, all that were well affected, both Priests and People, sold their Possessions, and came to Jerusalem for the Ordinances sake. This Case was of seasonable use to our Fathers in the dayes of Queen Mary; who removed to France and Germany in the beginning of her Reign, upon Proclamation of alteration of Religion, before any Persecution began.
 * 7) Secondly, There be Evils to be avoided, that may warrant Removal.
 * 8) when some grievous sins overspread a Countrey, that threaten desolation. Mich. 2. 6, to 11 verse: When the People say to them that prophecie, Prophecie not; then verse 10 Arise then, this is not your rest. Which words, though they be a threatning, not a Commandment; yet as in a threatning a wise man forefeeth the Plague, so in the threatning he seeth a Commandment, to hide himself from it. This case might have been of seasonable use unto them of the Palatinate, when they saw their orthodox Ministers banished; although themselves might for a while enjoy liberty of Conscience.
 * 9) if men be overburdened with Debts and Miseries, as Davids followers were; they may then retire out of the way (as they retired to David for safety) not to defraud their Creditors (for God is an avenger of such things, 1 Thess. 4. 6.) but to gain further opportunity to discharge their Debts, and to satisfie their Creditors, 1 Sam. 22. 1, 2.
 * 10) in case of Persecution, So did the Apostle in Acts 13. 46, 47.
 * 11) Thirdly, as these general cases, where any of them do fall out, do warrant removal in general: so there be some special Providences or particular Cases, which may give warrant unto such or such a person to transplant himself, and which apply the former general grounds to particular persons.
 * 12) if Soveraign Authority command and encourage such Plantations, by giving way to Subjects to transplant themselves, and set up a new Commonwealth. This is a lawful and expedient case for such particular persons as be designed and sent: Mat. 8, 9. and for such, as they who are sent have power to command.
 * 13) when some special Providence of God leads a man unto such a course. This may also single out particulars, Psal. 32. 8, I will instruct, and guid thee with my eye. As the Child knows the pleasure of his Father in his eye: so doth the child of God see Gods pleasure in the eye of his heavenly Father’s providence.

And this is done three wayes:
 * 1) if God gives a man an Inclination to this or that course: for that is the spirit of man; and God is the Father of Spirits: Rom. 1. 11, 12. 1 Cor. 16. 12. Paul discerned his Calling to go to Rome, by his ready Inclination to that Voyage; and Apollos his loathing to go to Corinth, Paul accepted as a just reason of his refusal of a Calling to go thither. And this holdeth, when in a mans Inclination to travail, his heart is set on no by-respects; as to see Fashions, to deceive his Creditors, to fight Duels, or to live idly: these are vain Inclinations. But if his heart be inclined upon right judgment to advance the Gospel, to maintain his Family, to use his Talents fruitfully, or the like good end; this Inclination is from God. As the beams of the Moon darting into the Sea, leads it to and fro: so doth a secret Inclination darted by God into our hearts, lead and bow (as a byas) our whole course.
 * 2) when God gives other men hearts to Call us, as the men of Macedon did Paul, Come to us into Macedonia and help us. When we are invited by others who have a good Calling to reside there, we may go with them; unless we be detained by weightier occasions. One Member hath interest in another, to call to it for help, when it is not diverted to greater employment.
 * 3) there is another providence of God concurring in both these, that is, When a man’s Calling and Person are free; and not tied by Parents, or Magistrates, or other people that have interest in him. Or when, abroad he may do himself and others more good, than he can do at home. Here is then an eye of God that opens a door there, and sets him loose here; inclines his heart that way, and outlooks all difficulties. When God makes room for them, no binding here, and an open way there; in such a case God tells them, he will appoint a place for them.

Verse 2.
Secondly, this may teach us in every place where God appoints us to sit down, to acknowledg Him as our Landlord. The Earth is the Lords and the fulness thereof. His are our Countries, our Towns, our Houses, and therefore let us acknowledge Him in them all. The Apostle makes this use of it amongst the ''Athenians, Act. 17. 26, 27. He hath appointed the times, and places of our habitation, that we might seek and grope after the Lord.'' There is a threefold use that we are to make of it, as it appeareth there; Let us seek after the Lord, Why? Because if thou comest into an House, thou wilt ask for the owner of it: And so if thou comest into a forreign Land, and there findest an House and Land provided for thee, wilt thou not enquire, Where is the Landlord? where is that God that gave me this House and Land? He is missing and therefore seek after him.

Secondly, thou must feel after Him, grope after Him by such sensible things, strive to attain the favour of your Landlord, and labour to be obedient to him that hath given you such a place.

Thirdly, you must labour to find him, in his Ordinances, in Prayer, and in Christian Communion. These things I owe Him as my Landlord, and by these I find and enjoy him. This use the very Pagans were to make of their several Plantations: And if you knew him before, seek him yet more, and feel after him, till you find him in his Ordinances, and in your Consciences.

Verse 3.
When you have found God making way and room for you, and carrying you by his providence unto any place, Learn to walk thankfully before him, defraud him not of his Rent, but offer your selves unto his Service: Serve that God, and teach your Children to serve Him that hath appointed you and them the place of your Habitation.

 * 2. Observation. A People of God’s Plantation shall enjoy their own place with safety and peace.

This is manifest in the Text: I will plant them, and what follows from thence? They shall dwell in their own place: But how? Peaceably, They shall not be moved any more. Then they shall dwell safely, then they shall live in peace. The like Promise you read of in Psal. 89. 21, 22. ''The Enemy shall not exact upon them any more. And in Psal. 92: 13. Those that be planted in the house of the Lord, shall flourish in the Courts of our God. God’s Plantation is a flourishing Plantation'', Amos. 9. 15.

Question: What is it for God to plant a People?
Answer:
 * 1) It is a Metaphor taken from young Imps: I will make them to take root there; and that is, where they & their soyle agree well together, when they are well and sufficiently provided for, as a Plant sucks nourishment from the soyle that fitteth it.
 * 2) when He causeth them to grow as Plants do, in Psal. 80. 8, 9, 10, 11. When a man grows like a tree in tallness and strength, to more firmness and eminency; then he may be said to be planted.
 * 3) when God causeth them to fructifie, Psal. 1. 5.
 * 4) when he establisheth them there, then he plants and roots not up.

But here is something more especial in this planting: for they were planted before in this Land, and yet he promiseth here again, that he will plant them in their Own Land: which doth imply;

 * 1) that whatever former good estate they had already, he would prosper it, and increase it.
 * 2) God is said to plant a People more especially, when they become Trees of Righteousness, Isai. 61. 3. That they may be called trees of righteousness, the planting of the Lord. So that there is implied, not only a continuance of their former good estate; but that he would make them a good people, a choice generation: which he did,
 * 3) by planting the Ordinances of God amongst them in a more glorious manner, as he did in Solomon’s time.
 * 4) He would give his people a nail and a place in his Tabernacle, Isai. 56. 5. And that is to give us part in Christ: for so the Temple typified. So then he plants us, when he gives us root in Christ.
 * 5) when he gives us to grow up in him as Calves in the Stall, Mal. 4. 2, 3.
 * 6) and to bring forth much fruit, Joh. 15. 1, 2.
 * 7) and to continue and abide in the state of Grace. This is to plant us in his holy Sanctuary, he not rooting us up.

Reason.
This is taken from the kind Acceptance of David’s purpose to build God an House. Because He saw it was done in the honesty of his heart, therefore He promiseth to give his people a place wherein they should abide for ever, as in a house of rest.

Secondly, It is taken from the Office God takes upon him, when He is our Planter; He becomes our Husbandman: and if He plant us, who shall pluck us up? Isai. 27. 1, 2. Job 34. 29. When he giveth quiet, who can make trouble? If God be the Gardiner, who shall pluck up what He sets down? Every Plantation that He hath not Planted shall be plucked up, and what He hath Planted shall surely be established.

Thirdly, From the nature of the blessing he confers upon us: When he promiseth to plant a People, their dayes shall be as the dayes of a Tree, Isai. 65. 22. As the Oak is said to be an hundred years in growing, and an hundred years in full strength, and an hundred years in decaying.

=== Question: But it may be demanded, How was this promise fulfilled by the people, seeing after this time they met with many Persecutions; at home and abroad: many sons of wickedness afflicted them. Jeroboam was a son of wickedness, and so was Ahab, and Ahaz, and divers others? ===

Answer:
 * 1) Because after David’s time they had more setlednesse than before.
 * 2) to the Godly these promises were fulfilled in Christ.
 * 3) though this promise was made, that others should not wrong them; yet it follows not, but that they might wrong themselves, by trespassing against God, and so expose themselves to affliction. Whilst they continued God’s plantation, they were a noble Vine, a right Seed: but if Israel will destroy themselves, the fault is in themselves. And yet even in their Captivity, the good amongst them, God graciously provided for: The Basket of good Figs God sent into the land of Caldea for their good, Jer. 24. 5. But if you rebel against God, the same God that planted you will also root you out again, for all the evil which you shall do against your selves: Jer. 1.17. When the Israelites liked not the soil grew weary of the Ordinances, and forsook the Worship of God, and said, What part have we in David? after this, they never got so good a King, nor any settled rest in the good land wherein God had planted them. As they waxed weary of God, so He waxed weary of them, and cast them out of His sight.

Verse 1.
To Exhort all that are planted at home, or intend to plant abroad, to look well to your plantation, as you desire that the sons of wickedness may not afflict you at home, nor enemies abroad, look that you be right planted, and then you need not to fear, you are safe enough: God hath spoken it, I will plant them, and they shall not be moved, neither shall the sons of wickedness afflict them any more.

Question: What course would you have us take?
Answer:

 * 1) Have special care that you ever have the Ordinances planted amongst you, or else never look for security. As soon as God’s Ordinances cease, your Security ceaseth likewise; but if God plant his Ordinances among you, fear not, he will maintain them. Isai. 4. 5, 6. Upon all their glory there shall be a defence; that is, upon all God’s Ordinances: for so was the Ark called the glory of Israel. 1 Sam. 4. 22.
 * 2) have a care to be implanted into the Ordinances, that the word may be ingrafted into you, and you into it: If you take rooting in the Ordinances, grow up thereby, bring forth much fruit, continue and abide therein, then you are a vineyard of red Wine, and the Lord will keep you, Isai. 27. 2, 3. that no sons of violence shall destroy you. Look into all the Stories; whether divine or humane, and you shall never find that God ever rooted out, a People that had the Ordinances planted amongst them, and themselves planted into the Ordinances. Never did God suffer such Plants to be plucked up. On all their glory shall be a defence.
 * 3) be not unmindful of our Jerusalem at home; whither you leave us, or stay at home with us. Oh pray for the peace of Jerusalem, they shall prosper that love her, Psal. 122. 6. They shall all be confounded and turned back that hate Sion. Psal. 129. 5. As God continueth his presence with us (blessed be his Name) so be ye present in spirit with us, though absent in body: Forget not the womb that bare you, and the breast that gave you suck. Even Ducklings hatched under a Hen; though they take the water, yet will still have recourse to the wing that hatched them; how much more should Chickens of the same feather and yolk? In the amity and unity of Brethren, the Lord hath not only promised, but commanded a Blessing, even Life for ever more, Psal. 133. 1, 2.
 * 4) go forth, every man that goeth, with a publick spirit, looking not on your own things only, but also on the things of others: Phil. 2. 4. This care of universal helpfulness, was the prosperity of the first Plantation of the Primitive Church, Act. 4. 32.
 * 5) have a tender care that you look well to the Plants that spring from you, that is, to your Children; that they do not degenerate, as the Israelites did; after which they were vexed with afflictions on every hand. How came this to pass? Jer. 2. 21. I planted them a noble Vine, wholly a right seed, how then art thou degenerate into a strange Vine before me? Your Ancestors were of a noble divine Spirit; but if they suffer their Children to degenerate, to take loose courses, then God will surely pluck you up Otherwise, if men have a care to propagate the Ordinances and Religion to their Children after them, God will plant them, and not root them up. For want of this, the seed of the repenting Ninevites was rooted out.
 * 6) and lastly, offend not the poor natives, but as you partake in their Land, so make them partakers of your precious Faith: as you reap their Temporals, so feed them with your Spirituals. Win them to the love of Christ, for whom Christ died. They never yet refused the Gospel, and therefore they will now receive it. Who knoweth whether God have reared this whole Plantation for such an end?

Verse 2.
Secondly, for consolation to them that are planted by God in any place; that find rooting and establishing from God, this is a cause of much encouragement unto you, that what hee hath planted, He will maintain. Every Plantation his right hand hath not planted, shall be rooted up; but his own plantation shall prosper and flourish. When he promiseth peace and safety, what Enemies shall be able to make the promise of God of no effect? Neglect not Walls, and Bulwarks, and Fortifications for your own defence; but ever let the Name of the Lord be your strong Tower; and the word of His Promise the Rock of your Refuge. His word that made heaven and earth will not fail, till heaven and Earth be no more, Amen.

FINIS.

title: God’s Promise to His Plantation


text:
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86 that it does not allow the sacrifice of animals, and that for salvation the co-operative grace of Nārāyaṇa is necessary. Most of this doctrine is already in the Bhagavad-gītā; what is not found in the latter is the account of the mysterious White Island, the theory of vyūhas or emanations, which represents Vāsudēva as issuing from Nārāyaṇa and so forth, and the details of Nārāyaṇa's incarnations. It is therefore a distinct textbook of the Sātvata or Pāñcharātra church, not much later than the Bhagavad-gītā. According to it, the Supreme Being is Nārāyaṇa, the Almighty God who reveals himself as highest teacher and saintly sage, whose legendary performance of a five-days' sacrifice (above, p. 76) has gained for his doctrine the title of Pāñcharātra. Next in order of divinity is Kṛishṇa Vāsudēva, whose tribal name of Sātvata has furnished the other name of this church; then follow in due order Saṃkarshaṇa, Pradyumna, and Aniruddha, all of his family; and with Vāsudēva is closely associated the epic hero Arjuna, a prototype for this mortal pair being discovered in the legendary Nara and Nārāyaṇa.

Comparing then the Bhagavad-gītā with the Nārāyaṇīya, we see that in all essentials they agree, but in two points they differ. Both preach a doctrine of activity in pious works, pravṛitti, in conscious opposition to the inactivity of the Aupanishadas and Sāṃkhyas; but the

title: Page:Hindu Gods and Heroes.djvu/88


text:
Page:The Heart of England.djvu/94

 Between the pool and the road is a house built squarely of white stone. A tiled roof, where the light is always mellow as sunset in the various hues that sometimes mix and make old gold, slopes from the many-angled chimneys and juts out beyond and below the wall of the house. In that shadowy pocket of the eaves the martins build, and on a day of diamond air their shadows are as rivulets upon the white wall. Four large windows frame a cool and velvety and impenetrable gloom. Between them stand four still cypresses.

A footpath skirts the pool, and on one side tall grasses rise up, on the other thorns and still more grasses, heavy with flowers and the weight of birds. The grasses almost meet across the path, and a little way ahead mix in a mist through which the white-throat and the dragon fly climb or descend continually. The little green worlds below the meeting grasses are full of the music of bright insects and the glow of flowers. The long stems ascend in the most perfect grace; pale green, cool, and pleasant to the touch, stately and apparently full of strength, with a certain benignity of shape that is pleasant to the eye and mind. Branched, feathered, and tufted heads of flower top the tall grass, and in the clear air each filament divides itself from the rest as the locks of the river-moss divide on the water's flow. All bend in trembling curves with their own fulness, and the butterflies crown them from time to time. When wind plays with the perfectly level surface of the grasses their colours close in and part and knit arabesques in the path of the light sand martins. Sometimes the mailed insects creep along the pennons of the grass leaves to sun themselves, other insects visit the

title: Page:The Heart of England.djvu/94


text:
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 forget-me-nots in the pool. Every plant has its miniature dryad.

Nearer, and sometimes in the water, the branched meadow-sweet mingles the foam of its blossom and the profuse verdure of its leaves with willow herb, blue brooklime, white cresses, and the dark purple figwort. A mellow red, like that of autumn oaks or hawthorn at the first touch of spring, tinges the meadow-sweet. The disposition of its flowers is so exquisite that they seem to have been moulded to the shape of some delicate hand; every bud takes part in the effect. The lithe meanders of the stems are contrasted with the intricacy of the goose-grass and the contortion of the forget-me-nots. Both in the midst of the long stalk and in the plume of flowers the branching is so fine and the curves rely so intimately upon one another that a simple copy on paper is cool and pensive after the vanity of cultivated curiousness. Hardly anywhere is there a visible shadow; at most there is a strange tempering of pure light that throws a delicate bloom upon the cattle and the birds, and a kind of seriousness upon the face or flower within its influence. A dark insect of clear wings alights upon the new hawkweed flower, and sits probing deliciously in its deep heart; but, although the petals are in the midst of grasses and under thorns, the fly perches unshadowed, and throws no shade beyond a moistening of the flower's gold. The close purple flowers of the vetches are scarcely duller in the recesses, where the plant begins to climb, than at the summit where the buds bear a fine down. The fish gleam deep in the pool. The dark ivy shines in the innermost parts of the wood.

title: Page:The Heart of England.djvu/95


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/75

75 answer. But, you know, if I can go without interruptions,, because I didn't even get a sentence in. This is the third time you and I are talking about this denouncement, and I've described it here 11 months later. And I have a video of me that you guys have denouncing violent people. And I told you, you know, you work in government, I work in politics. A lot of people think they are the same, but they are not. And there is a game in media and politics that—a denouncing game where people try to associate you with people that you're not associated with. And that's not fair. It happened to Barack Obama, it's happened to Donald Trump, and I was afraid of it happening to me. And guess what? It has happened to me. I am not associated with the Capitol attackers.

So at this moment while the rioters are attacking the Capitol, you're thinking about the media?

No. Because as I said in a previous answer, I was on the ground, I didn't get to watch CNN like you. I didn't get to watch tweets or Twitter or anything like that. And from what I saw was chaos. What I saw was tear gas. I didn't watch anyone punch anyone. I was afraid that it was going to escalate. And so, what I was worried about is that blame would be laid at the feet of Republicans who believe in election integrity and not Capitol attackers. Whether they are Democrats or Republicans, they should have their day in court, a fair day in court. But lumping everybody together, whether it is me or two other Americans, it is not right, and not fair, and it doesn't speak good of our system.

So going back to your security, while were you planning the wild protest event at the Capitol on January 6th, did you have any security concerns?

I'm a public figure and I walk around—even coming to this hearing, I had great security concerns. And us trying to get here on time, we actually approached four times, and it was hard for us to get through the perimeter because y'all had a security


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Page:The Heart of England.djvu/96

 But these are merely the things that I see beside the pool, and here, more than anywhere else, the things that are seen are the least important. For they are but the fragments of the things that are embroidered on the hem of a great garment, which gathers the clouds and mountains in its folds; and in the hair of the wearer hang the stars, braided and whorled in patterns too intricate for our eyes. The Junonian woman is a little ivory image of the figure which I think of by the pool. She is older than the pool and the craggy oak at its edge, as old as the stars. But to-day she has taken upon herself the likeness of one who is a girl for lightness and joy, a woman for wisdom, a goddess for calm. Last month she seemed to laugh and dance. Next month she will seem to have grey in her hair. To-day she is perfect.

title: Page:The Heart of England.djvu/96


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Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/76

76 concern. So I have general security concerns wherever I go.

So what were your security concerns while were you planning the wild protest event at the Capitol?

I wouldn't—I think general event security issues, principally is that antifa and some other fringe left-wing Socialists, Communist, Marxists, and other kind of gangs get away with violence unprosecuted here. I've seen my face on a target map. I've been called a nigger. I have been called everything by the left wing. And to this day, you can go to Twitter right now and find death threats about me.

And so when I tried to get security, I got paid security to take on the liability of confronting anyone if they confront me, self-defense only, but volunteer veterans or police officers, first responders are mostly there to keep a perimeter around equipment.

Did you conduct a threat analysis while you're preparing the security for the wild protest?

Me personally?

Yeah. As you're planning to for the event, did your Stop the Steal or anyone engaged with planning this event, did you conduct a threat analysis?

I trust other people to do stuff like that. I myself am not qualified to do a threat analysis. I've heard of this term, and I've, you know, it has probably been said to me in passing or something like that. But, you know, an intelligent assessment would require the time to be able do it. And I lack the time to collect anything of what was happening on the ground or interface with the police directly myself. I hire people, or have people delegated to that who have that expertise.

Did you hire someone to conduct a threat analysis for your event?

I don't recall either way.

 * BY


text: The Heart of England/Chapter 14

title: The Heart of England/Chapter 14


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Page:Hindu Gods and Heroes.djvu/89

Rh Nārāyaṇīya does not dwell much on this topic, and limits activity to strictly religious duties, while the Bhagavad-gītā develops the idea so as to include everything, thus sketching out a bold system for the sanctification of all sides of life, which enables it to open the door of salvation directly to all classes of mankind. Secondly, the Bhagavad-gītā says nothing about the theory of emanations or vyūhas in connection with Vāsudēva; probably its author knew the legends of Saṃkarshaṇa, Pradyumna, and Aniruddha, but he apparently did not know or at least did not accept the view that these persons were related as successive emanations from Vāsudēva. We must therefore look round for sidelights which may clear up the obscurities in the history of this church.

Our first sidelight glimmers in the famous grammar of Pāṇini, who probably lived in the fifth century B.C., or perhaps early in the fourth century. Pāṇini informs us (IV. iii. 98) that from the names of Vāsudēva and Arjuna the derivative nouns Vāsudēvaka and Arjunaka are formed to denote persons who worship respectively Vāsudēva and Arjuna. Plainly then in the fifth century Kṛishṇa Vāsudēva and Arjuna were worshipped by some, probably in the same connection as is shown in the Mahābhārata. Perhaps Vāsudēva had not yet been raised to the rank of the Almighty; it is more likely that he was still

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Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/77

77 Real quick, sitting here today, can you remember anyone on behalf of or associated with the Stop the Steal or One Nation Under God event conducting any kind of threat analysis for that rally?

What I recall is trusting the U.S. Capitol Police to communicate to us what we needed to do, what they would do, and any, any concerns. And the permitting process is an open process until the day of. And so I hired people to interface with the U.S. Capitol Police and all other government agencies. And they communicated with them on a regular basis. And sometimes, in our previous events, I don't recall January 6th receiving them, but sometimes if police want to pass something through us, we would get that. But I—I don't really recall today anything. But the process is super elaborate, and security is not my primary expertise.

Outside of the interaction with the Capitol Police, do you know of anyone at Stop the Steal or One Nation Under God who conducted a threat analysis for that event?

I am the only officer, you know, at Stop the Steal, I'm a one-man shop, and I have volunteers that do work with me and stuff like that. But, and that Stop the Steal the organization, not Stop the Steal the hashtag, not Stop the Steal when someone is chanting "stop the steal," not "stop the steal" that originated in 2016 with Roger Stone.

My Stop the Steal is a protest movement. It has 500 peaceful rallies in 50 States under its belt, and January 6th was not one of ours. So this seems like a specific term, and if you guys reference something, I can tell you if I recognize something or not, but it is not triggering anything.

If you don't know the term, then you can say I'm not aware of any threat analysis being conducted on that day on behalf of Stop the Steal.

Today I do not. You know, I do not recall—I do not recall—I do not recall, you know, like, paying $50,000 for a threat analysis or anything like that. That's what it


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/78

78 sounds like to me, like this fancy—

I'm not trying to make it complicated because if you don't know the term, that would suggest that you were not aware of a threat analysis. I'm literally just asking, are you aware of any threat analysis being conducted for Stop the Steal?

Today, right now, I am not aware.

That's it. And I'm not trying to trick you. I think you get what I'm asking, so I appreciate the answer.

 * BY

Can you got to Exhibit 14, please, Mr. Alexander? This is a text message exchange between you and Mr. Stephen Brown. Who is Mr. Brown?

Mr. Brown is a—I think he's like a preferred vendor with the National Park Service or something like that. He has some special designation with—there's like three or four different groups that run permits around D.C., depending on what type of land it is. And I met him during the December 12th event, I think it was, the Jericho march. And he was—I joined in on that event. I endorsed that event. And it was a Christian event. And he, I thought, did an excellent job of, like, the staging and some of that. And there was a lot of pressure. And so he was the guy that I knew who I could hire to do permitting and tell me, you know, point me in the right direction, and just handle all of that stuff. So we hired him for Lot 8.

So Stop the Steal hired Mr. Brown to help organize?

I hired him.

You hired him?

Yes.

Thank you. Okay.

So just to orient the room, this is text messages from Mr. Brown's standpoint, so it


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Page:Hindu Gods and Heroes.djvu/90

88 a deified hero and teacher, and Arjuna his noblest disciple. But both of them were receiving divine honours; they had been men, and were now gods, with bands of adorers.

Our next evidence is an inscription found not long ago on the base of a stone column at Besnagar near Bhilsa, in the south of Gwalior State, and must have been engraved soon after 200 B.C. It reads as follows: "This Garuḍa-column of Vāsudēva the god of gods was erected here by Heliodorus, a worshipper of the Lord [bhāgavata], the son of Diya [Greek Dion] and an inhabitant of Taxila, who came as ambassador of the Greeks from the Great King Aṃtalikita [Greek Antialcidas] to King Kāśīputra Bhāgabhadra the Saviour, who was flourishing in the fourteenth year of his reign"; and below this are two lines in some kind of verse, which announce that "three immortal steps ... when practised lead to heaven — self-control, charity, and diligence." Here, then, in the centre of a thriving kingdom probably forming part of the Śuṅga empire, Vāsudēva is worshipped not as a minor hero or teacher, but as the god of gods, dēva-dēva; and he is worshipped by the Greek Heliodorus, visiting

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Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/79

79 is to Mr. Alexander, that's why you see to Ali Alexandra, spelled wrong at the top.

Mr. Kamenar. What—okay.

Mr. McBride. These are from Brown to Ali.

Mr. Kamenar. Where is Brown's name?

Mr. McBride. It is not here, just—

Mr. When you text from your phone, it doesn't say your name on it. So it would not say his name on here. It just says to Mr. Ali Alexandra on here, but he means Ali Alexander.

Mr. Kamenar. And this is from Brown's phone?

Mr. Correct.

Mr. Kamenar. Okay. And the reason you know that is—

Mr. We know that.

Mr. Kamenar. Don't try to find the name. Sorry. Go ahead.

 * BY

So in the middle of this page it looks like a message from Mr. Brown to you. Mr. Alexander, it says, "Do you still want Stewart to provide you with two protection detail officers?" Who is Stewart in this text?

If this text message exchange is accurate and—then I would say—then I would have to speculate that Stewart, is Stewart Rhodes from that veterans group.

Is he—he veterans group, is that the Oath Keepers?

Uh-huh.

And how do you know Mr. Rhodes?

Well, this text message that you just pointed out is showing that I am not talking to Mr. Rhodes about this, that Stephen's handling it for me, which sounds like me. And I met—I met—let me see, I actually have—I think I have some details. I think I met


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Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/80

80 Stewart Rhodes in Atlanta. We had an Atlanta protest and Stewart Rhodes showed up. Someone introduced us. And he said, Hey, wherever you guys go across the country, we can provide veterans that are clean. And they actually, you know, were, like, we don't—we don't protect White nationalists, we don't do this, we don't do this. We are just like here to help patriots like you. And, so, like I mentioned earlier, I believe I had two Oath Keepers with me or my party at the Ellipse event. And so, this text message seems to line up with that.

So when you were talking about the Oath Keepers, the veterans group is a term we use, it sounds like they were pretty professional to work with in your experiences in Atlanta, and then moving on through January 6th?

In—let's see. I worked with them in Atlanta. I don't know if we worked with them in December or not at the Jericho march. But again, was an even I partnered on. I didn't really run the whole thing. And so, maybe that's why Stephen is handling the exchange because he worked with them more. That's what I was told about Oath Keepers is they are a veterans group. And, you know, I've seen con I've seen other media reporting characterizing them as other things or whatever, but January 6th, like I said, I used two of them. I don't know if I just answered your question or not.

No. Did you consider them professional from your experiences with them in Atlanta?

In Atlanta they were professional. And I barely had any—I didn't have any direct interaction really, so they were on the perimeter.

You trusted them to provide your security, though, for January 6th?

No.

You did not trust the Oath Keepers to provide security for you on January 6th?


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Page:Hindu Gods and Heroes.djvu/91

Rh the place as an ambassador from Antialcidas, a Hellenic king of the lineage of Eucratides, who was reigning in the North-West of India. Doubtless the act of Heliodorus was a diplomatic courtesy, in order to please King Kāśīputra Bhāgabhadra. But observe the nature of his act. He caused to be erected a Garuḍa-column, that is, a pillar engraved with the figure of Garuḍa, the sacred bird of Vishṇu; and he added a verse about "three immortal steps" (trini amutapadāni), as leading to heaven, which sounds suspiciously like an attempt to moralise the old mythical feature of the three Steps of Vishṇu. Plainly Vāsudēva had now risen in this part of the country from being the teacher of a church of Vishṇu-Nārāyaṇa to the rank of its chief god, with which he had become fully identified.

Another inscription, a few years later in date, has been found in Besnagar. It is a mere fragment, but it supplements the other; for it states that a certain bhāgavata, or "worshipper of the Lord," named Gōtama-puta (Gautama-putra in Sanskrit) erected a Garuḍa-column for the Lord's temple in the twelfth year from the coronation of King Bhāgavata. This king is perhaps the same as the person of that name who appears in some genealogical lists as the last but one of the Śuṅga Kings.

Next in date is an inscription on a stone slab

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Page:Celtic Stories by Edward Thomas.djvu/65

In one of the battles of Erin against Lochlann the strength of Finn and his sons and companions prevailed, so that Colga the king was slain, and with him fell all the men of Lochlann save Midac, youngest son of the king. Finn took Midac home to the palace of Allen, where he was entertained and educated like a king's son. When he was a man and a warrior he was enrolled among the Fena, the company of Finn. He shared their battles, their hunting, and their feasts.

Nevertheless, Midac remembered that he was the son of the King of Lochlann, whom the Fena had destroyed. Like a spy he studied the Fena's country, their strong places and palaces, their ways of fighting. So one day at Finn's council it was decided that Midac should be given land suitable to his royalty, and allowed to rule there and dwell apart. A choice of land was offered to him, and he chose the country round about the Shannon at Limerick, and the mouth of the Fergus with its islands. There was no better place than this, if in the hands of a traitor, for an invader to penetrate Erin. Finn added to this gift all that was necessary to maintain a prince, and there Midac settled and lived fourteen years without visiting the Fena, or receiving a visit from them. Finn was too generous and too full of the labours of a hero to take notice of this. He hunted and feasted without thought of Midac.

One day the Fena were hunting near Midac's country, and Finn with a few more had pitched tents on the top


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PREFACE. “THE wisdom of the British Parliament has within there few years taken a decisive part in the internal policy and civil administration of its Asiatic territories ; and more particularly in the Kingdom of Bengal, which, by the most formal act of authority in the establishment of a Supreme Court of Justice, it has professedly incorporated with the British Empire. Much, however still remains for the completion of this grand work...


text: Harmonium (Stevens)/The Comedian as the Letter C


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/81

81 What I have described to this committee is that I usually have several layers of security. And the highest, the highest form of security I like to pay because they usually come bonded and other stuff like that. I do know on the 6th, let me volunteer this information is that I think I talked to either Stephen or somebody that the Oath Keepers were—because you can't have a rope line on the Capitol Grounds, so there is no way to protect the stage or limit people, so the Oath Keepers were going to be the limiting force for Lot 8. But you know, when I showed up there, they are not there.

Do you recall Mr. Morelock providing part of that voluntary security for you on January 6th?

If that is one of two gentlemen, I would have to see a picture.

Okay.

Of his face.

It is M-o-r-e-l-o-c-k.

Can you go to Exhibit 18 for us, please?

Yes, sir.

This appears to be a Signal chat entitled Jan 5/6, D.C., OK, which I believe stands for Oath Keepers security. The rest of it is cut off. Do you recall being a member of this Signal chat?

Can I have a minute to read it?

Please.

Could you define member?

Okay. Let's actually just make it easier, on the middle of this page, it says Ali Alexandra. Is that you?

Well, I'm Ali Alexander. This seems like what you're saying is that this is a screen shot on Stephen Brown's phone based off what we just tackled and it says, I'm a


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Page:Hindu Gods and Heroes.djvu/92

90 found at Ghasundi, about four miles north-east of Nagari, in Udaipur State. It was engraved about 150 B.C., and records that a certain bhāgavata, or "worshipper of the Lord," named Gājāyana, son of Pārāśarī, caused to be erected in the Nārāyaṇa-vāṭa, or park of Nārāyaṇa, a stone chapel for the worship of the Lords Saṃkarshaṇa and Vāsudēva. Here their worship is associated with that of Nārāyaṇa.

Passing over an inscription at Mathurā which records the building of a part of a sanctuary to the Lord Vāsudēva about 15 B.C. by the great Satrap Śōḍāsa, we note that the grammarian Patañjali,

title: Page:Hindu Gods and Heroes.djvu/92


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Page:Celtic Stories by Edward Thomas.djvu/66

 of the hill. They were resting that day. The hill-top was to be a centre of rest for tired hunters, and from it men could watch the chase on the plains below. As Finn sat, now watching and now listening for hounds and hunters, a strange man saluted him. He was dressed like a warrior in a Lochlann coat of mail, and carried two spears and a long sword. He was a man of majesty and courtesy; Finn saluted him back, and for some time they talked together. More than once, the stranger put aside questions about his name and whence he had come.

'It is wonderful, said Finn, 'that such a hero should be in Erin, but unknown to me.'

At this Conan the son of Morna interrupted and spoke hotly, saying:

'O King, this man is Midac. He is one of the Fena, but an enemy. Fourteen years he has lived yonder in the land thou gavest him, and he has never come to see us or invited us to see him.'

Midac answered mildly:

'I am one of the Fena. Is there need of invitations among brethren? I have always had ready a feast worthy of you. Come now, then, to my Palace of the Mountain Ash Trees which is not far off, and feast with me.'

Midac pointed out the way, and went on rapidly ahead to make things ready for his guests. Ossian and five chieftains were to remain at the tents until the hunt returned. Finn and the others followed Midac, promising to send back news to the tents of what should happen.

Midac disappeared at a bend in the road, but they continued after him upon the descending path for some distance. Then they took a track branching out of it


text:
Page:CTRL0000034607 - Deposition of Ali Alexander, (Dec. 9, 2021).pdf/82

82 participant in this chat. I'm not a member of an organization, I'm not a member of—

All right. That's fair. So you were a participant of the Signal chat?

I don't recall this, but I am not reading anything that is sticking out that, you know, that looks foreign.

Do you recall why this Signal group chat was created?

Probably to handle security.

Right.

Volunteers.

The Oath Keepers volunteered security for you?

Yeah, yeah. Well, not for me. If Stephen Brown is not—was not hired to handle my January 5 events or me going around as a public figure to other events. And so, this chat would have been specifically only about Lot 8, which means that if they weren't my security they are again the Lot 8's, again, kind of perimeter buffers.

Okay. Go to Exhibit 22 for me, please.

Yes, sir.

And this is where I got the name Jeff Morelock from.

Okay.

There is a text message between you and Mr. Stephen Brown. And it looks like he says, "room needed for Ali PSD guys at the JW in the name of Jeff Morelock and Tom Burgess." And you respond back with a thumbs up emoji. Do you recall these two individuals providing volunteer security for you on Jan 6th?

The first thing I would like to point out is there is a discrepancy in the evidence with Stephen Brown. And that's that the three or two other pieces of evidence that you've shown me with him, my name an Ali Alexandra. On this one it says Ali Akbar. And so, that's my birth name, which I don't think I've ever told Stephen, and


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 over rocks. This was very much like other tracks which they knew as hunters, and all had supposed that they were on well-known ground, when suddenly they saw the Palace of the Mountain Ash Trees. It stood up in front of them, not so much like a palace as like one of those groups of clouds in the sunset sky which resemble architecture upon enormous crags. It was huge and worthy of a great king, and it astonished them above all because they had neither seen nor heard of it before. All was silent. They hastened forward, wondering now why they had never even heard of so large a palace, and now whether it was a delusion of clouds. As they came close up to it, they saw that it stood in a copse of mountain ash trees. The scarlet berries in many places touched the walls, and a man might have thought either that the palace was deserted and the forest was closing round it, or that somehow the forest had not been disturbed either by the work of building or by the going to and fro of the inhabitants. At one side a green path led away among the trees, and then very steeply down among rocks to a broad river, at a place where there was a ford.

The palace and the copse were so silent that Finn had a thought of turning back. But one of the seven great doors was wide open, and they entered a hall more beautiful than any of them had seen before. A great fire was burning in the midst and perfuming the room without making smoke. Round about were couches strewn with soft furs. All was empty and silent. The Fena sat down upon the couches and waited in silence.

When Midac entered he said no word as he looked at them one by one. He went out without speaking and shut the great door behind him. For some time they sat waiting for his return, surprised but speechless.


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Page:Hindu Gods and Heroes.djvu/93

Rh who wrote his commentary the Mahābhāshya upon Pāṇini's grammar about 150 B.C., has something to say about Kṛishṇa Vāsudēva, whom he recognises as a divine being (on IV. iii. 98). He quotes some verses referring to him. The first (on II. ii. 23) is to the following effect: "May the might of Kṛishṇa accompanied by Saṃkarshaṇa increase!" Another (on VI. iii. 6) speaks of "Janārdana with himself as fourth," that is to say, Kṛishṇa with three companions: the three may be Saṃkarshaṇa, Pradyumna, and Aniruddha, or they may not. Another verse (on II. ii. 34) speaks of musical instruments being played at meetings in the temples of Rāma and Kēśava. Rāma is Bala-rāma or Bala-bhadra, who is the same as Saṃkarshaṇa, and Kēśava is a title of Kṛishṇa, which was applied also to Vishṇu or Nārāyaṇa according to the Bōdhāyana-dharma-sūtra, which may be assigned to the second century B.C. The Ōvavāī, or Aupapātika-sūtra, a Jain scripture which may perhaps belong to the same period, mentions (§ 76) Kaṇha-parivvāyā, wandering friars who worshipped Kṛishṇa. Thus literature as well as inscriptions shows that Kṛishṇa Vāsudēva and his brother Saṃkarshaṇa were in many places worshipped as saints of a church of Vishṇu-Nārāyaṇa about 150 B.C., and that in some parts Vāsudēva was recognised as the Almighty himself about 200 B.C.

In another passage (on III. i. 26) Patañjali

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 Finn at last broke the silence, saying that perhaps Midac's people had made the feast at his other palace, the Palace of the Island. Then one noticed that the fire was filling the hall, not with sweetness, but with foul soot and smoke. Another pointed out that the gorgeous walls were now only rough and unsightly planks. They found themselves sitting on the cold wet ground instead of choice furs. There was now only one little door to the hall, and that fast shut.

'Break open that door,' said Finn, 'I cannot abide in a house with one door only.'

Immediately Conan started to leap to his feet; he tried to raise himself up with his spear; but he did not and could not move, whatever he did. 'A spell!' he cried out, 'A spell has rooted me to the cold ground of this Palace of the Mountain Ash Trees.' The others also tried to rise, but all were fixed to the ground like trees. Finn put his thumb into his mouth under his tooth of knowledge, where he let it stay while he was thinking. He groaned as he took it out, for he had seen the truth.

'Midac,' he said, 'has plotted against us. In the Palace of the Island a host has assembled, under many foreign kings and princes. There are Sinsar the King of the World, and his son Borba the Haughty and the three Kings of the Island of the Torrent, and many more. These three are the enchanters. The clay in which we are rooted was taken from their enchanted Island of the Torrent. Soon the host will march against us. Nothing can break the spell which binds us, except the blood of the three kings sprinkled upon the clay.'

The heroes were furious because of their helplessness. They writhed like trees in a tempest. Some wept, some


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92 describes dramatic and mimetic performances representing the killing of Kaṃsa by Vāsudēva. Altogether his references show that the legend and worship of Vāsudēva bulked largely in the popular mind at this time in India north of the Vindhya mountains. Vāsudēva was adored as the great teacher and hero-king, in whom the gods Vishṇu and Nārāyaṇa were incarnated; and he was associated with two great cycles of legend, the one that related his birth at Mathurā, his victory over the tyrant Kaṃsa, his establishment of the colony at Dvārakā, and his adventures until his death and translation to heaven, and the other telling of his share in the Great War as ally of the five Pāṇḍava brethren. Both cycles represented him as supported by princely heroes. The Mathurā-Dvārakā legend gave him his brother Bala-bhadra or Saṃkarshaṇa, his son Pradyumna, and his grandson Aniruddha, whom theologians about the beginning of the Christian era fitted into their philosophical schemes by representing them as successive emanations from him; and the Mahābhārata furnished him with the Pāṇḍavas, whose heroic tale soon created for them a worship everywhere. As we have seen, there were adorers of Arjuna already in the fifth century B.C.; and in the first century B.C. there seems to be evidence for a worship of all the five together with Vāsudēva, for an inscription has been found at Mora which apparently mentions

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