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20. Large carved clubs of hard wood.

21. Carved and feather ornamented lances.

22. Large circular shields of wicker-work.

23. Ditto, covered with tapir's skin.

24. Nets for fishing (Pisas).

25. Rod and line for fishing.

26. Palm-spine fish-hooks.

27. Small wicker traps for catching fish (Matapis).

Musical Instmments.

28. A small drum.

29. Eight large trumpets, the Juruparf music.

30. Numerous fifes and flutes of reeds.

31. Fifes made of deer-bones. 31a. Whistle of a deer's skull.

32. Vibrating instruments of tortise and turtle shells.

Ornaments, Dress, and Miscellaneous,

33. About twenty distinct articles, forming the feather head- dress.

34. Combs of palm-wood, ornamented with feathers. (Plate XIV. a.)

35. Necklaces of seeds and beads.

36. Bored cylindrical quartz-stone.

37. Copper earrings, and wooden plugs for the ears.

38. Armlet of feathers, beads, seeds, etc.

39. Girdle of jaguars' teeth.

40. Numbers of cords, made of the " coroa " fibre, mixed with the hair of monkeys and jaguars, — making a soft elastic cord used for binding up the hair, and various purposes of ornament.

41. Painted aprons, or "tangas," made from the inner bark of a tree.

42. Women's bead tangas.

43. Rattles and ornaments for the legs.

44. Garters strongly knitted of " coroa."

45. Packages and carved calabashes, filled with a red pig- ment called " crajurii."

46. Large cloths of prepared bark.

47. Very large carved wooden forks for holding cigars. (Plate XIV. b.)


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48. Large cigars used at festivals.

49. Spathes of the Bussu palm (Manicaria saccifera), used for preserving feather-ornaments, etc.

50. Square mats.

51. Painted earthen pot, used for holding the "capi" at festivals.

52. Small pot of dried peppers.

53. Rattles used in dancing, formed of calabashes, carved, and ornamented with small stones inside. (Plate XIV. c.) (Maracas.)

54. Painted dresses of prepared bark (tururf).

55. Balls of string, of various materials and degrees of fineness.

56. Bottle-shaped baskets, for preserving the edible ants.

57. Tinder-boxes of bambo carved, and filled with tinder from an ant's nest.

58. Small canoe hollowed from a tree.

59. Paddles used with ditto.

60. Triangular tool, used for making the small stools.

61. Pestles and mortars, used for pounding peppers and tobacco.

62. Bark bag, full of sammauma,'the silk-cotton of a Bombax, used for making blowing-arrows.

63. Chest of plaited palm-leaves, used for holding feather- ornaments.

64. Stone axes, used before the introduction of iron.

65. Clay cylinders, for supporting cooking utensils. (Plate XIII. c.)* V

The Indians of the river Isanna are few in comparison with those of the Uaupes, the river not being so large or so pro- ductive of fish. The tribes are named —

Baniwas, or Manfvas (Mandiocca).

Arikenas.

Bauatanas.

Ciugi (Stars).

and 03, ot this list, have been sent home by my friend R. Spruce, Esq., and may be seen in the very interesting Museum at the Royal Botanical Gardens, at Kew
 * Specimens of Nos. I, 2, 3, 9, 13, 14, 16, 17, 18, 21, 34, 36, 41, 47, 49,

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


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Coatf (the Nasua coatimundi). Juruparf (Devils). Ipeca (Ducks).

Papunauas, the name of a river, a tributary of the Guaviare, but which has its sources close to the Isanna.

These tribes are much alike in all their customs, differing only in their languages ; as a whole, however, they offer remarkable points of difference from those of the river Uaupes.

In stature and appearance they are very similar, but they have rather more beard, and do not pull out the hair of the body and face, and they cut the hair of their head with a knife, or, wanting that, with a hard sharp grass. Thus, the absence of the long queue of hair forms a striking characteristic difference in their appearance.

In their dress they differ in the women always wearing a small tanga of turiiri, instead of going perfectly naked, as among the Uaupes ; they also wear more necklaces and bracelets, and the men fewer, and the latter do not make use of so many feather-ornaments and decorations in their festivals.

Each family has a separate house, which is small, of a square shape, and possesses both a door and windows ; and the houses are collected together in little scattered villages. The Isanna Indians make small flat baskets like those of the Uaupes, but not the stools, nor the aturas, neither have they the white cylindrical stone which the others so much esteem. They marry one, two, or three wives, and prefer relations, marrying with cousins, uncles with nieces, and nephews with aunts, so that in a village all are connected. The men are more warlike and morose in their disposition than the Uaupes, by whom they are much feared. They bury their dead in their houses, and mourn for them a long time, but make no feast on the occasion. The Isanna Indians are said not to be nearly so numerous, nor to increase so rapidly, as the Uaupes ; which may perhaps be owing to their marrying with relations, while the former prefer strangers.

The Arekainas make war against other tribes, to obtain prisoners for food, like the Cobeus. In their superstitions and religious ideas they much resemble the Uaupes.

The Macas are one of the lowest and most uncivilised tribes of Indians in the Amazon district. They inhabit the forests

^3


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and serras about the rivers Marid, Curicuriarf, and Urubaxf, and live a wandering life, having no houses and no fixed place of abode, and of course no clothing ; they have little or no iron, and use the tusks of the wild pig to scrape and form their bows and arrows, and they make a most deadly kind of poison to anoint them. At night they sleep on a bundle of palm-leaves, or stick up. a few leaves to make a shed if it rains, or sometimes, with "sipds," construct a rude hammock, which, however, serves only once. They eat all kinds of birds and fish, roasted or boiled in palm-spathes ; and all sorts of wild fruits.

The Macas often attack the houses of other Indians situated in solitary places, and murder all the inhabitants ; and they have even depopulated and caused the removal of several villages. All the other tribes of Indians catch them and keep them as slaves, and in most villages you will see some of them. They are distinguishable at once from the surrounding tribes by a wavy and almost curly hair, and by being rather lanky and ill-formed in their limbs : I am inclined, however, to think that this latter is partly owing to their mode of life, and the hardships and exposure they have to undergo ; and some that I have seen in the houses of traders have been as well-formed and hand- some as any of the other Indian tribes.

The Curetus are a nation inhabiting the country about the river ' Apaporfs, between the Japura and Uaupes. I met with some Indians of this tribe on the Rio Negro, and the only peculiarity I observed in them was, that their cheek-bones were rather more prominent than usual. From them, and from an Isanna Indian who had visited them, I obtained some information about their customs.

They wear their hair long like the Uaupes, and, like them, the women go entirely naked; and they paint their bodies, but do not tattoo. Their houses are large and circular, with walls of thatch, and a high conical capped roof, made like some chimney-pots, with the upper part overlapping, so as to let the smoke escape without allowing the rain to enter. They do not wander about, but reside in small permanent villages, governed by a chief, and are said to be long-lived and very peaceable, never quarrelling or making war with other nations. The men have but one wife. There are no pagds, or priests, among them, and they have no ideas of a superior Being. They cultivate mandiocca, maize, and other fruits, and use


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game more than fish for food. No civilised man has ever been among them, so they have no salt, and a very scanty supply of iron, and obtain fire by friction. It is said also that they differ from most other tribes in making no intoxicating drinks. Their language is full of harsh and aspirated sounds, and is somewhat allied to those of the Tucanos and Cobeus among the Uaupds.

In the lower part of the Japura" reside the " Uaenambeus," or Humming-bird Indians. I met with some of them in the Rio Negro, and obtained some information as to their customs and language. In most particulars they much resemble the last-mentioned tribe, particularly in their circular houses, their food, and mode of life. Like them they weave the fibres of the Tuciim palm-leaf {Astrocaryum vulgare) to make their hammocks, whereas the Uaupes and Isanna Indians always use the leaf of the Miriti (Mauritia flexuosa). They are dis- tinguished from other tribes by a small blue mark on the upper lip. They have from one to four wives, and the women always wear a small apron of bark.

Closely allied to these are the Juris of the Solimoes, between the Iga and Japura. A number of them have migrated to the Rio Negro, and become settled and partly civilised there. They are remarkable for a custom of tattooing in a circle (not in a square, as in a plate in Dr. Prichard's work) round the mouth, so as exactly to resemble the little black-mouthed squirrel-monkeys (Callithrix sriureus) ; from this cause they are often called the Juripixunas (Black Juris), or by the#Brazilians "Bocapreitos" (Black-mouths). From this strange errors have arisen : we find in some maps the note " Juries, curly-haired Negroes," whereas they are pure straight-haired Indians. They are good servants for canoe and agricultural work, and are the most skilful of all in the use of the gravatana, or blow-pipe.

In the same neighbourhood are Miranhas, who are canni- bals ; and the Ximanas and Cauxanas, who kill all their first- born children : in fact, between the Upper Amazon, the Guaviare, and the Andes, there is a region as large as England, whose inhabitants are entirely uncivilised and unknown.

On the south side of the Amazon also, between the Madeira and the Uaycali, and extending to the Andes of Peru and Bolivia, is a still larger tract of unknown virgin forest, unin- habited by a single civilised man : here reside numerous


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nations of the native American race, known only by the reports of the border tribes, who form the communication between them and the traders of the great rivers.

One of the best-known and most regularly visited rivers of this great tract is the Puriis, whose mouth is a short distance above the Rio Negro, but whose sources, a three months' voyage does not reach. Of the Indians found on the banks of this river I have been able to get some information. Five tribes are met with by the traders : — i. Muras, from the mouth to sixteen days' voyage up.

2. Purupuriis, from thence to about thirty days' voyage up.

3. Catauxis, in the district of the Purupuriis, but in the igaripes and lakes inland.

4. Jamamaris, inland on the west bank.

5. Jubiris, on the river-banks above the Purupuriis.

The Miiras are rather a tall race, have a good deal of beard for Indians, and the hair of the head is slightly crisp and wavy. They used formerly to go naked, but now the men all wear trousers and shirts, and the women petticoats. Their houses are grouped together in small villages, and are scarcely ever more than a roof supported on posts ; very rarely do they take the trouble to build any walls. They make no hammocks, but hang up three bands of a bark called "invira," on which they sleep ; but the more civilised now purchase of the traders hammocks made by other Indians. They practise scarcely any cultivation, except sometimes a little mandiocca, but generally live on wild fruits, and abundance of fish and game : their food is entirely produced by the river, consisting of the Manatus, or cow-fish, which is as good as beef, turtles, and various kinds of fish, all of which are in great abundance, so that the traders say there are no people who live so well as the Miiras ; they have therefore no occasion for gravatanas, which they do not make, but have a great variety of bows and arrows and harpoons, and construct very good canoes. They now all cut their hair ; the old men have a large hole in their lower lip filled up with a piece of wood, but this custom is now disused. Each man has two or three wives, but there is no ceremony of marriage ; and they bury their dead some- times in the house, but more commonly outside, and put all the goods of the deceased upon his grave. The women use necklaces and bracelets of beads, and the men tie the seeds


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of the india-rubber tree to their legs when they dance. Each village has a Tushaua : the succession is hereditary, but the chief has very little power. They have pages, whom they believe to have much skill, and are afraid of, and pay well. They were formerly very warlike, and made many attacks upon the Europeans, but are now much more peaceful ; and are the most skilful of all Indians in shooting turtles and fish, and in catching the cow-fish. They still use their own language among themselves, though they also understand the Lingoa Geral. The white traders obtain from them salsaparilha, oil from turtles' eggs and the cow-fish, Brazil-nuts, and estopa, which is the bark of the young Brazil-nut tree {Bertholletia excelsa), used extensively for caulking canoes ; and pay them in cotton goods, harpoon and arrow-heads, hooks, beads, knives, cutlasses, etc.

The next tribes, the Purupurus, are in many respects very peculiar, and differ remarkably in their habits from any other nation we have yet described. They call themselves Pamouiris, but are always called by the Brazilians Purupurus, a name also applied to a peculiar disease, with which they are almost all afflicted : this consists in the body being spotted and blotched with white, brown, or nearly black patches, of irregular size and shape, and having a very disagreeable appearance : when young, their skins are clear, but' as they grow up, they invariably become more or less spotted. Other Indians are sometimes seen afflicted in this manner, and they are then said to have the Purupuru ; though it does not appear whether the disease is called after the tribe of Indians who are most subject to it, or the Indians after the disease. Some say that the word is Portuguese, but this seems to be a mistake.

The Purupurus, men and women, go perfectly naked ; and their houses are of the rudest construction, being semi-cylindri- cal, like those of our gipsies, and so small, as to be set up on the sandy beaches and carried away in their canoes whenever they wish to move. These canoes are of the rudest construc- tion, having a flat bottom and upright sides, — a mere square box, and quite unlike those of all other Indians. But what distinguishes them yet more from their neighbours is, that they use neither the gravatana, nor bow and arrows, but have an instrument called a " palheta," which is a piece of wood with a projection at the end, to secure the base of the arrow, the


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middle of which is held with the handle of the palheta in the hand, and thus thrown as from a sling : they have a surprising dexterity in the use of this weapon, and with it readily kill game, birds, and fish.

They grow a few fruits, such as yams and plantains, but sel- dom have any mandiocca, and they construct earthen pans to cook in. They sleep in their houses on the sand of the prayas, making no hammocks or clothing of any kind ; they make no fires in their houses, which are too small, but are kept warm at night by the number of persons in them. They bore large holes in the upper and lower lip, in the septum of the nose, and in the ears ; at their festivals they insert in these holes sticks, six or eight inches long ; at other times they have only a short piece in, to keep them open. In the wet season, when the prayas and banks of the river are all flooded, they construct rafts of trunks of trees bound together with creepers, and on them erect their huts, and live there till the waters fall again, when they guide their raft to the first sandy beach that appears.

Little is known of their domestic customs and superstitions. The men have each but one wife ; the dead are buried in the sandy beaches ; and they are not known to have any pages A few families only live together, in little movable villages, to each of which there is a Tushaua. They have, at times, dances and festivals, when they make intoxicating drinks from wild fruits, and amuse themselves with rude musical instruments, formed of reeds and bones. They do not use salt, but prefer payment in fish-hooks, knives, beads, and farinha, for the salsaparilha and turtle-oil which they sell to the traders.

May not the curious disease, to which they are so subject, be produced by their habit of constantly sleeping naked on the sand, instead of in the comfortable, airy, and cleanly hammock, so universally used by almost every other tribe of Indians in this part of South America ?

The Catauixis, though in the immediate neighbourhood of the last, are very different. They have permanent houses, cultivate mandiocca, sleep in hammocks, and are clean-skinned. They go naked like the last, but do not bore holes in their nose and lips ; they wear a ring of twisted hair on their arms and legs. They use bows, arrows, and gravatdnas, and make the ervadura, or ururf poison. Their canoes are made of the bark of a tree, taken off entire. They eat principally forest


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game, tapirs, monkeys, and large birds; they are, however, cannibals, killing and eating any Indians of other tribes they can procure, and they preserve the meat, smoked and dried. Senhor Domingos, a Portuguese trader up the river Purus, informed me that he once met a party of them, who felt his belly and ribs, as a butcher would handle a sheep, and talked much to each other, apparently intimating that he was fat, and would be excellent eating.

Of the Jamamaris we have no authentic information, but that they much resemble the last in their manners and customs, and in their appearance.

The Jubiris are equally unknown ; they, however, most resemble the Purupurus in their habits and mode of life, and, like them, have their bodies spotted and mottled, though not to such a great extent.

In the country between the Tapajoz and the Madeira, among the labyrinth of lakes and channels of the great island of the Tupinambaranos, reside the Mundrucus, the most war- like Indians of the Amazons. These are, I believe, the only perfectly tattooed nation in South America : the markings are extended all over the body; they are produced by pricking with the spines of the pupunha palm, and rubbing in the soot from burning pitch to produce the indelible bluish tinge

They make their houses with mud walls, in regular villages. In each village they have a large building which serves as a kind of barrack, or fortress, where all the men sleep at night, armed with their bows and arrows, ready in case of alarm : this house is surrounded within with dried heads of their enemies : these heads they smoke and dry, so as to preserve all the features and the hair most perfectly. They make war every year with an adjoining tribe, the Parentintins, taking the women and children for slaves, and preserving the heads of the men. They make good canoes and hammocks. They live principally on forest-game, and are very agricultural, making quantities of farinha and growing many fruits. The men have each one wife, and each village its chief. Cravo or wild nutmegs, and farinha, are the principal articles of their trade ; and they receive in exchange cotton cloth, iron goods, salt, beads, etc.

In the Rio Branco are numerous tribes, and some of them are said to practise circumcision.


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Others, near the sources of the Tapajdz, make the girls undergo the same cruel initiation as has been already described as common among the Uaupes and Isanna Indians.

On the north banks of the Rio Negro are many uncivilised tribes, very little known.

On the south banks, the Manaos were formerly a very numerous nation. It appears to have been from these tribes that the various accounts of imaginary wealth prevalent soon after the discovery of America were derived ; the whole of them are now civilised, and their blood mingles with that of some of the best families in the Province of Pari; their language is said still to exist, and to be spoken by many old persons, but I was never fortunate enough to meet with any one under- standing it.

One of the singular facts connected with these Indians of the Amazon valley, is the resemblance which exists between some of their customs, and those of nations most remote from them. The gravatana, or blow-pipe, reappears in the sumpitan of Borneo ; the great houses of the Uaupes closely resemble those of the Dyaks of the same country ; while many small baskets and bamboo-boxes, from ' Borneo and New Guinea, are so similar in their form and construction to those of the Amazon, that they would be supposed to belong to adjoining tribes. Then again the Mundruais, like the Dyaks, take the heads of their enemies, smoke-dry them with equal care, preserving the skin and hair entire, and hang them up around their houses. In Australia the throwing-stick is used ; and, on a remote branch of the Amazon, we see a tribe of Indians differing from all around them, in substituting for the bow a weapon only found in such a remote portion of the earth, among a people differing from them in almost every physical character.

It will be necessary to obtain much more information on this subject, before we can venture to decide whether such similarities show any remote connection between these nations, or are mere accidental coincidences, produced by the same wants, acting upon people subject to the same conditions of climate and in an equally low state of civilisation ; and it offers additional matter for the wide-spreading speculations of the ethnographer.

The main feature in the personal character of the Indians


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of this part of South America, is a degree of diffidence, bash- fulness, or coldness, which affects all their actions. It is this that produces their quiet deliberation, their circuitous way of introducing a subject they have come to speak about, talking half an hour on different topics before mentioning it : owing to this feeling, they will run away if displeased rather than complain, and will never refuse to undertake what is asked them, even when they are unable or do not intend to perform it.

It is the same peculiarity which causes the men never to exhibit any feeling on meeting after a separation ; though they have, and show, a great affection for their children, whom they never part with ; nor can they be induced to do so, even for a short time. They scarcely ever quarrel among themselves, work hard, and submit willingly to authority. They are ingeni- ous and skilful workmen, and readily adopt any customs of civilised life that may be introduced among them ; and they seem capable of being formed, by education and good govern- ment, into a peaceable and civilised community.

This change, however, will, perhaps, never take place : they are exposed to the influence of the refuse of Brazilian society, and will probably, before many years, be reduced to the condition of the other half-civilised Indians of the country, who seem to have lost the good qualities of savage life, and gained only the vices of civilisation.


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As connected with the languages of these people, we may mention the curious figures on the locks commonly known as picture-writings, which are found all over the Amazon district.

The first I saw was on the serras of Montealegre, as described in my Journal (p. 104). These differed from all I have since seen, in being painted or rubbed in with a red colour, and not cut or scratched as in most of the others I met with. They were high up on the mountain, at a considerable distance from any river.

The next I fell in with were on the banks of the Amazon, on rocks covered at high water just below the little village of Serpa. These figures are principally of the human face, and are roughly cut into the hard rock, blackened by the deposit which takes place in the waters of the Amazon, as in those of the Orinooko.

Again, at the mouth of the Rio Branco, on a little rocky island in the river, are numerous figures of men and animals of a large size scraped into the hard granitic rock. Near St. Isabel, S. Jozé, and Castanheiro, there are more of these figures, and I found others on the Upper Rio Negro in Venezuela. I took careful drawings of all of them, — which are unfortunately lost.

In the river Uaupé's also these figures are very numerous, and of these I preserved my sketches. They contain rude representations of domestic utensils, canoes, animals, and


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human figures, as well as circles, squares, and other regular forms. They are all. scraped on the excessively hard granitic rock. Some are entirely above and others below high-water mark, and many are quite covered with a growth of lichens, through which, however, they are still plainly visible. (Plates XV. and XVI.) Whether they had any signification to those who executed them, or were merely the first attempts of a rude art guided only by fancy, it is impossible now to say. It is, however, beyond a doubt that they are of some antiquity, and are never executed by the present race of Indians. Even among the most uncivilised tribes, where these figures are found, they have no idea whatever of their origin; and if asked, will say they do not know, or that they suppose the spirits did them. Many of the Portuguese and Brazilian traders will insist upon it that they are natural productions, or, to use their own expression, that " God made them ; " and on any objection being made they triumphantly ask, "And could not God make them?" which of course settles the point. Most of them in fact are quite unable to see any difference between these figures and the natural marks and veins that frequently occur in the rocks.


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who did me the honour to read a short account of some strange events that occurred to me many years ago in Mexico, recently published under the name of "A Mexican Mystery," will recollect how a year after the death of my friend Pedro da Luz, I found a letter from him left in the shed where he had constructed the marvellous piece of mechanism with which that book is chiefly concerned. I did not think it necessary to mention, for it formed no part of my story, that the same case which held the letter contained a more voluminous document, which upon examination proved to be a romance of so wild a character as to confirm me in the opinion I was already inclined to


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4 1897, which ended in the complete defeat of Russia and France, the overwhelming influence of the Teutonic peoples, that is to say, the Britannic Confederation and the German Empire, has succeeded in establishing a Roman peace unbroken during this Twentieth century.

The great British dependency of India was still held under the paternal despotism of England, which, after making various experiments, had found that the race-antipathies and religious animosities of the natives, together with a rooted incapacity for self-government, rendered it expedient to revert to the old methods of rule so successfully practised by her earlier satraps.

Such was the political condition of the world at the beginning of the unhappy year whose events I am about to describe. Socially the state of things was less satisfactory. The decay of religion and the cultivation of a gospel of selfishness had produced its natural results. Pauperism and misery, formerly relieved by the contributions of the benevolent, was now exclusively administered by a department of the state, and the final triumph of the social economists was won when by an act of Congress it was made a misdemean-


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Rh our to give a copper or a loaf of bread to a starving beggar. That this rigorous system of state benevolence had its effect in stamping out beggary and reducing pauperism cannot be denied, but that it had likewise a hardening effect upon our citizens by answering once for all in the negative the question, "Am I my brother's keeper?" is I think not less undeniable.

Yet in spite of all drawbacks the period I am describing was one of unexampled prosperity, and there seems no reason in the nature of things why, but for the folly and pusillanimity of mankind, it should not have increased for ages more. Those indeed who like myself have ever maintained in a sceptical age the existence of an overruling Providence that orders all things both in Heaven and Earth cannot fail to see in the calamities that befell our race the fit punishment of the general decadence of religion and morality; while the collapse of all resistance to the unforeseen danger which menaced mankind would seem to be the natural result of that perverted philosophy which preached the duty of selfishness and discredited the ancient virtues of self-sacrifice and devotion.


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26

(to ). Miss Faulkner begs Mr. Holmes to excuse her. She is not well enough to see anyone this evening.

Hand Miss Faulkner this—and say that I have

(at, near piano). I beg your pardon, Mr. Holmes, but it's quite useless—really.

Oh—I'm so sorry to hear it.

Yes—Miss Faulkner is—I regret to say—quite an invalid. She is unable to sce anyone—her health is so poor.

Did it over occur to you that she might be confined to the house too much?

(suddenly in low threatening tone but not too violent) How does that concern you?

(easily). It doesn't I simply made the suggestion.

That's all. (Motions him slightly.) Go on. Take it up.

Ha! ha! This is really too good. (Strolling off to laughing.) Why, of course he can take up your card—or your note—or whatever it is, if you wish it so much; I was only trying to save you the trouble.

(who has been watching him through foregoing speech) Thanks—hardly any trouble at all to send a card. (Seats himself in an easy languid way—picks up "Punch.")

(turning at endeavours to be easy, careless and patronizing). Do you know, Mr. Holmes, you interest me very much.

(easily). Ah!

Upon my word, yes! We've all heard of your wonderful methods. (Coming towards ) Your marvellous insight—your ingenuity in picking up and following clues and the astonishing manner in which you gain information from the


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Rh small boats—and a tight squeeze it is, too. You can not go in at all when the tide is up. Once within, you find yourself in an arched cavern about one hundred and sixty feet long, one hundred and twenty wide, and about seventy high. How deep it is no man knows. It goes down to the bottom of the ocean. The waters of this placid subterranean lake are the brightest, loveliest blue that can be imagined. They are as transparent as plate glass, and their coloring would shame the richest sky that ever bent over Italy. No tint could be more ravishing, no lustre more superb. Throw a stone into the water, and the myriad of tiny bubbles that are created flash out a brilliant glare like blue theatrical fires. Dip an oar, and its blade turns to splendid frosted silver, tinted with blue. Let a man jump in, and instantly he is cased in an armor more gorgeous than ever kingly Crusader wore.

Then we went to Ischia, but I had already been to that


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322 island and tired myself to death “resting” a couple of days and studying human villainy, with the landlord of the Grande Sentinelle for a model. So we went to Procida, and from thence to Pozzuoli, where St. Paul landed after he sailed from Samos. I landed at precisely the same spot where St. Paul landed, and so did Dan and the others. It was a remarkable coincidence. St. Paul preached to these people seven days before he started to Rome.

Nero’s Baths, the ruins of Baiæ, the Temple of Serapis; Cumæ, where the Cumæn Sybil interpreted the oracles, the Lake Agnano, with its ancient submerged city still visible far down in its depths—these and a hundred other points of interest we examined with critical imbecility, but the Grotto of the Dog claimed our chief attention, because we had heard and read so much about it. Every body has written about the Grotto del Cane and its poisonous vapors, from Pliny down to Smith, and every tourist has held a dog over its floor by the legs to test the capabilities of the place. The dog dies in a minute and a half—a chicken instantly. As a general thing, strangers who crawl in there to sleep do not get up until they are called. And then they don’t either. The stranger that ventures to sleep there takes a permanent contract. I longed to see this grotto. I resolved to take a dog and hold him myself; suffocate him a little, and time him; suffocate him some more and then finish him. We reached the grotto at about three in the afternoon, and proceeded at once to make the experiments. But now, an important difficulty presented itself. We had no dog.

At the Hermitage we were about fifteen or eighteen hundred feet above the sea, and thus far a portion of the ascent had been pretty abrupt. For the next two miles the road was a mixture—sometimes the ascent was abrupt and sometimes it was not: but one characteristic it possessed all the time, without failure—without modification—it was all


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Rh and unspeakably infamous. It was a rough, narrow trail, and led over an old lava flow—a black ocean which was tumbled into a thousand fantastic shapes—a wild chaos of ruin, desolation, and barrenness—a wilderness of billowy upheavals, of furious whirlpools, of miniature mountains rent asunder—of gnarled and knotted, wrinkled and twisted masses of blackness that mimicked branching roots, great vines, trunks of trees, all interlaced and mingled together: and all these weird shapes, all this turbulent panorama, all this stormy, far-stretching waste of blackness, with its thrilling suggestiveness of life, of action, of boiling, surging, furious motion, was petrified!—all stricken dead and cold in the instant of its maddest rioting!—fettered, paralyzed, and left to glower at heaven in impotent rage for evermore!

Finally we stood in a level, narrow valley (a valley that had been created by the terrific march of some old time irruption) and on either hand towered the two steep peaks of Vesuvius. The one we had to climb—the one that contains the active volcano—seemed about eight hundred or one thousand feet high, and looked almost too straight-up-and-down for any man to climb, and certainly no mule could climb it with a man on his back. Four of these native pirates will carry you to the top in a sedan chair, if you wish it, but suppose they were to slip and let you fall,—is it likely that you would ever stop rolling? Not this side of eternity, perhaps. We left the mules, sharpened our finger-nails, and began the ascent I have been writing about so long, at twenty minutes to six in the morning. The path led straight up a rugged sweep of loose chunks of pumice-stone, and for about every two steps forward we took, we slid back one. It was so excessively steep that we had to stop, every fifty or sixty steps, and rest a moment. To see our comrades, we had to look very nearly straight up at those above us, and very nearly straight down at those below. We stood on the summit at last—it had taken an hour and fifteen minutes to make the trip.

What we saw there was simply a circular crater—a circular ditch, if you please—about two hundred feet deep, and four


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324 or five hundred feet wide, whose inner wall was about half a mile in circumference. In the centre of the great circus ring thus formed, was a torn and ragged upheaval a hundred feet high, all snowed over with a sulphur crust of many and many a brilliant and beautiful color, and the ditch inclosed this like the moat of a castle, or surrounded it as a little river does a little island, if the simile is better. The sulphur coating of that island was gaudy in the extreme—all mingled together in the richest confusion were red, blue, brown, black, yellow, white—I do not know that there was a color, or shade of a color, or combination of colors, unrepresented—and when the sun burst through the morning mists and fired this tinted magnificence, it topped imperial Vesuvius like a jeweled crown!

The crater itself—the ditch—was not so variegated in coloring, but yet, in its softness, richness, and unpretentious elegance, it was more charming, more fascinating to the eye. There was nothing “loud” about its well-bred and well-dressed look. Beautiful? One could stand and look down upon it for a week without getting tired of it. It had the semblance of a pleasant meadow, whose slender grasses and whose velvety mosses were frosted with a shining dust, and tinted with palest green that deepened gradually to the darkest hue of the orange leaf, and deepened yet again into gravest brown, then faded into orange, then into brightest gold, and culminated in the delicate pink of a new-blown rose. Where portions of the meadow had sunk, and where other portions had been broken up like an ice-floe, the cavernous openings of the one, and the ragged upturned edges exposed by the other, were hung with a lace-work of soft-tinted crystals of sulphur that changed their deformities into quaint shapes and figures that were full of grace and beauty.

The walls of the ditch were brilliant with yellow banks of sulphur and with lava and pumice-stone of many colors. No fire was visible any where, but gusts of sulphurous steam issued silently and invisibly from a thousand little cracks and fissures in the crater, and were wafted to our noses with every


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User:SnowyCinema/On My Distaste of Using Headers and Footers in the Page Namespace

I don't replicate, and refuse to replicate, headers and footers in transcriptions. By headers and footers I mean things like this:

Here's why:

The technical limitations of print
When printers used headers and footers to display chapter names and page numbers, it was purely a technical measure. And, if the books were not distributed in paper or page-by-page format, the headers would've been completely left out, as they are currently in Wikisource transclusions, Gutenberg transcriptions, and most other HTML representations of books today.

Similarly, Wikisource has a tradition of leaving out elements of the text that were only in place because of the technical limitations of paper. We want the transcription to stay true to the text, in terms of meaning and presentation, but technical aspects that would've been different if their technology was different should not be respected, especially if it leads to further headache during the transcription process. We want it to look fluid in browsers, not facsimile to ages-old technical restrictions. Some examples of this, that are very similar to the header and footer issue, are:
 * Excluding non-semantic line breaks, most notably line breaks due to the printers (obviously and unavoidably) running out of space on the page
 * Using the MediaWiki based reference system, rather than using asterisks and crosses etc. to represent references on the pages
 * Using higher quality versions of an image than what appeared on print

And, since I view the page headers and footers as merely technical measures on the part of the printers, that they wouldn't have needed or used if they weren't working with paper, this is part of my justification for leaving them out.

The uselessness of replicating them
I see the biggest value, ultimately, in the transclusion of the work. This is what readers are supposed to see first and foremost. That's where the book is actually supposed to be read. The page namespace pages are essentially workspace pages, and beyond that, are only there to give evidence to readers and editors of the content from the scan, and nothing more.

So in my view, doing anything that only serves the content of the page namespace, and doesn't serve the transclusions whatsoever, is a wasted effort.

It's not worth the extra effort and maintenance
We already have quite a huge amount of things we have to do to process and maintain our transcriptions, with a vast amount of very careful and meticulous data entry involved all throughout the various facets of the site needed. To add this additional element to this already huge amount of tasks needed for a perfect transcription, where it only serves to satisfy the integrity of the page namespace and nothing more, is a waste of energy in my view.

Yes, they are fairly tedious and there have been some measures put in place to automate the page headers and footers, but to what end? The way that each work handles its headers and footers in the first place varies significantly depending on the printer and the publisher and the time period, and the exceptions to the rules make for harder maintenance. I can write code that deals with these, and I have before, but it just adds an extra layer of supervision and maintenance to my transcription process.

The more maintenance and supervision I have to do for a single work, the longer it takes to finish. And if this element of the work is completely useless to begin with, it's not worth the extra layer of effort. Keep it as simple and straightforward as possible.

It makes transcription ultimately slower
Wikisource already has an ocean of works that need to be transcribed, but the amount of work to get there for each individual one of these millions of works is astronomical as it is. To add even a few mere seconds to the proofreading of each page, if you account for this discrepancy, is huge. You could get a percentage more works completed per month if you just didn't even worry about the headers and footers at all.

And even if it's automated to some degree, as mentioned above, (and many proofreaders don't even rely on this automation to begin with), the maintenance of that automation is not worth it. But that point has already been explored, so let's move on.

The actual information it provides is minimal
These headers provides the chapter and the page number, or the work and the page number, sometimes not even that. It depends on recto or verso which you get: a chapter name or the work name. These things, especially the second one, are very easy to determine by other means, including just looking over at the page image next to you for the information...

It's also not even included on every page in all works, for example if the page begins a chapter or is a plate. So it's not the most consistently useful thing in the world anyway...

If you actually want to oppose this
It means that you only care about rules. There's no way my adversaries could actually gather that much meaning and usage from these page headers... It's something that brings readers and editors alike extremely low amounts of value if any, and to suggest that I "am in the wrong for not including these during proofreading" suggests an obsession with absolute authority and meaningless instructions for editors, rather than respect for the works themselves. If enforcing this really is necessary, then prove it through evidence of its usefulness, which I have not seen.

But...
I do think that page headers and footers, at least in terms of where they just name page numbers and chapter names, or the name of the work, should actually just be removed from Wikisource. But, for the purposes of the works I transcribe, I never include them anymore, for the various reasons I've stated above.

If you are validating my works and want to add them yourself, feel free. I won't stop you. I would ask you here if it's worth all the energy, and propose that maybe that energy and time might be better spent actually proofreading real content, though... But it is your choice at the end of the day.


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Rh breeze. But so long as we kept our nostrils buried in our handkerchiefs, there was small danger of suffocation.

Some of the boys thrust long slips of paper down into holes and set them on fire, and so achieved the glory of lighting their cigars by the flames of Vesuvius, and others cooked eggs over fissures in the rocks and were happy.

The view from the summit would have been superb but for the fact that the sun could only pierce the mists at long intervals. Thus the glimpses we had of the grand panorama below were only fitful and unsatisfactory.

The descent of the mountain was a labor of only four minutes. Instead of stalking down the rugged path we ascended, we chose one which was bedded knee-deep in loose ashes, and ploughed our way with prodigious strides that would almost have shamed the performance of him of the seven-league boots.

The Vesuvius of to-day is a very poor affair compared to the mighty volcano of Kilauea, in the Sandwich Islands, but I am glad I visited it. It was well worth it.

It is said that during one of the grand eruptions of Vesuvius it discharged massy rocks weighing many tons a thousand feet into the air, its vast jets of smoke and


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326 steam ascended thirty miles toward the firmament, and clouds of its ashes were wafted abroad and fell upon the decks of ships seven hundred and fifty miles at sea! I will take the ashes at a moderate discount, if any one will take the thirty miles of smoke, but I do not feel able to take a commanding interest in the whole story by myself.


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W. B. Tegetmeiek: From the Oie Painting hv E. G. Giuardot. (From "The Savage Club," by Aaron Watson.) Facing p. 114.]


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HEY pronounce it Pom-pay-e. I always had an idea that you went down into Pompeii with torches, by the way of damp, dark stairways, just as you do in silver mines, and traversed gloomy tunnels with lava overhead and something on either hand like dilapidated prisons gouged out of the solid earth, that faintly resembled houses. But you do nothing of the kind. Fully one-half of the buried city, perhaps, is completely exhumed and thrown open freely to the light of day; and there stand the long rows of solidly-built brick houses (roofless) just as they stood eighteen hundred years ago, hot with the flaming sun; and there lie their floors, clean-swept, and not a bright fragment tarnished or wanting of the labored mosaics that pictured them with the beasts, and birds, and flowers which we copy in perishable carpets to-day; and there are the Venuses, and Bacchuses, and Adonises, making love and getting drunk in many-hued frescoes on the walls of saloon and bed-chamber; and there are the narrow streets and narrower sidewalks, paved with flags of good hard lava, the one deeply rutted with the chariot-wheels, and the other with the passing feet of the Pompeiians of by-gone centuries; and there are the bake-shops, the temples, the halls of justice, the baths, the theatres—all clean-scraped and neat, and suggesting nothing of the nature of a silver mine away down in the bowels of the earth. The broken pillars lying about, the doorless doorways and the crumbled tops of the wilderness of walls,


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328 were wonderfully suggestive of the “burnt district” in one of our cities, and if there had been any charred timbers, shattered windows, heaps of debris, and general blackness and smokiness about the place, the resemblance would have been perfect. But no—the sun shines as brightly down on old Pompeii to-day as it did when Christ was born in Bethlehem, and its streets are cleaner a hundred times than ever Pompeiian saw them in her prime. I know whereof I speak—for in the great, chief thoroughfares (Merchant street and the Street of Fortune) have I not seen with my own eyes how for two hundred years at least the pavements were not repaired!—how ruts five and even ten inches deep were worn into the thick flagstones by the chariot-wheels of generations of swindled tax-payers? And do I not know by these signs that Street Commissioners of Pompeii never attended to their business, and that if they never mended the pavements they never cleaned them? And, besides, is it not the inborn nature of Street Commis-


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A Paris Pigeon-post Film.

Facsimile of English Micro-photo Film.

Pigeon Post Stamps and Films.

Facing p. 82.]


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W. B. TEGETMEIER AND ANDREW HALLIDAY

The First Secretaries of the Savage Club. (From

Fazing p. 120.]

a

Photograph taken

in

Manchester, 1862.)


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Rh sioners to avoid their duty whenever they get a chance? I wish I knew the name of the last one that held office in Pompeii so that I could give him a blast. I speak with feeling on this subject, because I caught my foot in one of those ruts, and the sadness that came over me when I saw the first poor skeleton, with ashes and lava sticking to it, was tempered by the reflection that may be that party was the Street Commissioner.

No—Pompeii is no longer a buried city. It is a city of hundreds and hundreds of roofless houses, and a tangled maze of streets where one could easily get lost, without a guide, and have to sleep in some ghostly palace that had known no living tenant since that awful November night of eighteen centuries ago.

We passed through the gate which faces the Mediterranean, (called the “Marine Gate,”) and by the rusty, broken image of Minerva, still keeping tireless watch and ward over the possessions it was powerless to save, and went up a long street and stood in the broad court of the Forum of Justice. The floor was level and clean, and up and down either side was a noble colonnade of broken pillars, with their beautiful Ionic and Corinthian columns scattered about them. At the upper end were the vacant seats of the Judges, and behind them we descended into a dungeon where the ashes and cinders had found two prisoners chained on that memorable November night, and tortured them to death. How they must have tugged at the pitiless fetters as the fierce fires surged around them!

Then we lounged through many and many a sumptuous private mansion which we could not have entered without a formal invitation in incomprehensible Latin, in the olden time, when the owners lived there—and we probably wouldn’t have got it. These people built their houses a good deal alike. The floors were laid in fanciful figures wrought in mosaics of many-colored marbles. At the threshold your eyes fall upon a Latin sentence of welcome, sometimes, or a picture of a dog, with the legend “Beware of the Dog,” and sometimes a pic-


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330 ture of a bear or a faun with no inscription at all. Then you enter a sort of vestibule, where they used to keep the hat-rack, I suppose; next a room with a large marble basin in the midst and the pipes of a fountain; on either side are bed-rooms; beyond the fountain is a reception-room, then a little garden, dining-room, and so forth and so on. The floors were all mosaic, the walls were stuccoed, or frescoed, or ornamented with bas-reliefs, and here and there were statues, large and small, and little fish-pools, and cascades of sparkling water that sprang from secret places in the colonnade of handsome pillars that surrounded the court, and kept the flower-beds fresh and the air cool. Those Pompeiians were very luxurious in their tastes and habits. The most exquisite bronzes we have seen in Europe, came from the exhumed cities of Herculaneum and Pompeii, and also the finest cameos and the most delicate engravings on precious stones; their pictures, eighteen or nineteen centuries old, are often much more pleasing than the cel-


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 The plane which rendered such effective assistance to Flight 6 in the emergency had refueled at Albuquerque and had departed some time previously. This plane experienced the same difficulty when changing from 87 to 80 octane fuel but the crew had been fortunate in getting the engines started again on 87 octane fuel. After satisfying themselves through experiment that something was definitely wrong with the 80 octane fuel and realizing that Flight 6 had or was about to take off with the same fuel, they radioed this flight of their experience and how they overcame it and turned at once toward Albuquerque to aid Flight 6 if necessary.

They sighted Flight 6 just after it had dropped its flares and was slightly above the tree tops in effecting the emergency landing. They immediately dropped one of their flares to keep the ground lighted until the plane came to rest and then flew overhead until signaled from the ground that everything was alright.

The failure of the engines was found to be due to the presence of a large amount of water in the 80 octane fucl wth which the plane had been serviced at Albuquerque. A check of the fuel storage system at Albuquerque disclosed that on 5000 gallon underground tank contained about 200 gallons of water. after extensive tests, it was found that with a certain amount of water in the fuel pit, pumping fuel (rom the underground storage tank would cause water to syphon from the fuel pit into the tank through an air vent running between the two. On the afternoon of the preceding day there had been an unusual amount of rainfall which had flooded the concrete apron and filled the fuel pit with water.

It is the opinion of the Accident Board that the probable cause of this accident was an abnormal amount of water in the left main fuel tank of the aircraft due to accidental entry of water into an underground fuel storage tank.

The manner in which water got into this underground tank was very unusual and immediate steps were taken on all air lines to prevent a recurrence,

1337


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75191

Executive Order 14110 of October 30, 2023

Safe, Secure, and Trustworthy Development and Use of Artificial Intelligence

By the authority vested in me as President by the Constitution and the laws of the United States of America, it is hereby ordered as follows:

Section 1. Purpose. Artificial intelligence (AI) holds extraordinary potential for both promise and peril. Responsible AI use has the potential to help solve urgent challenges while making our world more prosperous, productive, innovative, and secure. At the same time, irresponsible use could exacerbate societal harms such as fraud, discrimination, bias, and disinformation; displace and disempower workers; stifle competition; and pose risks to national security. Harnessing AI for good and realizing its myriad benefits requires mitigating its substantial risks. This endeavor demands a society-wide effort that includes government, the private sector, academia, and civil society.

My Administration places the highest urgency on governing the development and use of AI safely and responsibly, and is therefore advancing a coordinated, Federal Government-wide approach to doing so. The rapid speed at which AI capabilities are advancing compels the United States to lead in this moment for the sake of our security, economy, and society.

In the end, AI reflects the principles of the people who build it, the people who use it, and the data upon which it is built. I firmly believe that the power of our ideals; the foundations of our society; and the creativity, diversity, and decency of our people are the reasons that America thrived in past eras of rapid change. They are the reasons we will succeed again in this moment. We are more than capable of harnessing AI for justice, security, and opportunity for all.

Sec. 2. Policy and Principles. It is the policy of my Administration to advance and govern the development and use of AI in accordance with eight guiding principles and priorities. When undertaking the actions set forth in this order, executive departments and agencies (agencies) shall, as appropriate and consistent with applicable law, adhere to these principles, while, as feasible, taking into account the views of other agencies, industry, members of academia, civil society, labor unions, international allies and partners, and other relevant organizations:

(a) Artificial Intelligence must be safe and secure. Meeting this goal requires robust, reliable, repeatable, and standardized evaluations of AI systems, as well as policies, institutions, and, as appropriate, other mechanisms to test, understand, and mitigate risks from these systems before they are put to use. It also requires addressing AI systems’ most pressing security risks—including with respect to biotechnology, cybersecurity, critical infrastructure, and other national security dangers—while navigating AI’s opacity and complexity. Testing and evaluations, including post-deployment performance monitoring, will help ensure that AI systems function as intended, are resilient against misuse or dangerous modifications, are ethically developed and operated in a secure manner, and are compliant with applicable Federal laws and policies. Finally, my Administration will help develop effective labeling and content provenance mechanisms, so that Americans are able to determine when content is generated using AI and when it is not. These actions will provide a vital foundation for an approach that addresses AI’s risks without unduly reducing its benefits.

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 these words do not refer to the creation of another universe more magnificent than this we now inhabit, but to the creation of a new condition of internal life and duty among mankind. This, of course, implies the bringing into existence of a new Church, to supply the place among men of that which had perished by the perversion of their predecessors. It was to this effect that John wrote, "I beheld, and the stars of heaven fell unto the earth, and the heaven departed as a scroll. I saw a great white throne and Him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them." Who can really doubt that these things are said of the corrupted life and conduct of a perverted Church? Judgment is the subject treated of, as every one may see who will consult the chapter; and as that event cuts off a consummated Church from all connection with the Lord, it is said to perish. So when the apostle subsequently said, "I saw a new heaven and a new earth, for the first heaven and the first earth were passed away;" the meaning is that a new Church, with a new interior life and faith, would be formed among mankind, and take the place of that which had passed away, in consequence of its corruptions. No one can reasonably suppose such passages to relate to the dissolution of one universe and the creation of another! What use could that promote? Would such a creation display God's "glory more than the preservation of this by which we are surrounded? Could one more beautiful be constructed? Has God made an imperfect thing? Was He indifferent about His work, or did He refuse to put forth all the energies of His wisdom in its production? As these things cannot be admitted, how plain is it that no such destruction as some suppose, is intended.


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 progress was not very real to our minds. Only when we saw a great fire at an inn, a red face or two, a copper vessel thrust in among the coals to warm the ale, did there appear to be much being done to fight winter and to subjugate this primitive world. We saw the birds around us for what they were—little, tender, hungry things, entirely sorrowful, easily killed, and not mere melodious attendants upon our delight.

A train crawling along the valley at a distance was very feeble in our eyes. The strength and purpose were concerted. It was like a thought which is without the implements for action—pathetic and impotent, it was absorbed easily by the vast white land. It shrieked and was lost in a tunnel.

There were only two real things—the cold and the thought of man. The cold expressed itself easily by the whiteness and the leaden shade, the great power of distance, the obliteration of colours, footpaths, landmarks, the silence. Thought was not equally vigorous. It could not sustain itself alone. Men had to walk hard, to talk and even then to change the subjects rapidly, especially if they were abstract. Thus to compare the ham of Wiltshire with that of South Wales was pleasant and easy for a time; but to discuss the nature of love or style or virtue was not long possible.

Under the ice of a pond lay the last summer's nest of a grebe among the rotten reeds. High and low in the hedges, old nests were as the jetsam of summer's wreck—as if a galleon should be represented by a boot on the shore.

Through the land went a dusky river, and in it a black

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 barge with merrily painted prow. It was guided by a brown woman wearing a yellow scarf and she stood boldly up. In the midst of it a man played on a concertina and sang. The barge was light and high in the water; lonely and unnoticed, it threaded the long curves and still the concertina lamented and the tall woman stood boldly up. As it disappeared the dolorous air began to darken and I knew why that barge stood so high and light—because its cargo was merely all the flowers and the birds and the joys and pains of spring, the contentments of summer, the regrets of autumn, of all men and women who had lived through the now dying year; and no one claimed them, no one sought them, no one stood on the bank to salute them.

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text: The Heart of England/Chapter 28

title: The Heart of England/Chapter 28


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 The passages on which the idea of the earth's destruction has been founded, relate to changes in the Church, and this fact is the key by which they are to be interpreted. With this key, all their difficulties may be unlocked and explained. It is of the Church, as a Divine institution, respecting which God has been pleased to make a revelation. Mind is the real subject on which it treats; and material things are used only as the vehicle to represent it. The Church is a mental and spiritual condition of mind among the people. Several Churches have existed in the world, the histories of which are recorded in the Word. The Lord planted them; men have corrupted them; hence one has passed away and another has come. These Churches are called, in the Word, heaven and earth: heaven, in reference to the spiritual life they were intended to possess; and earth, in reference to the natural duties they were required to perform. It was the consciousness belonging to such life and duties which the Lord addressed when He said, "Hear, O heaven; and give ear, O earth; for the Lord hath spoken." The starry firmament and the solid earth have no capacities to listen to His instruction. How plain is it that the exhortation, "Sing, O heaven; and be joyful, O earth; break forth into singing, O mountains; for the Lord hath comforted His people," is language not addressed to stellar and terraqueous worlds, but to men, to whom the life and obligations of the Church are subjects of delight and gladness. The psalmist, speaking of the Lord, said, "The heavens are Thine, the earth also is Thine; as for the world and the fulness thereof, Thou hast founded them." Although this is true in regard to the natural universe, the main purpose of the passage is to remind the Church that all the good


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75192 (b) Promoting responsible innovation, competition, and collaboration will allow the United States to lead in AI and unlock the technology’s potential to solve some of society’s most difficult challenges. This effort requires investments in AI-related education, training, development, research, and capacity, while simultaneously tackling novel intellectual property (IP) questions and other problems to protect inventors and creators. Across the Federal Government, my Administration will support programs to provide Americans the skills they need for the age of AI and attract the world’s AI talent to our shores—not just to study, but to stay—so that the companies and technologies of the future are made in America. The Federal Government will promote a fair, open, and competitive ecosystem and marketplace for AI and related technologies so that small developers and entrepreneurs can continue to drive innovation. Doing so requires stopping unlawful collusion and addressing risks from dominant firms’ use of key assets such as semiconductors, computing power, cloud storage, and data to disadvantage competitors, and it requires supporting a marketplace that harnesses the benefits of AI to provide new opportunities for small businesses, workers, and entrepreneurs.

(c) The responsible development and use of AI require a commitment to supporting American workers. As AI creates new jobs and industries, all workers need a seat at the table, including through collective bargaining, to ensure that they benefit from these opportunities. My Administration will seek to adapt job training and education to support a diverse workforce and help provide access to opportunities that AI creates. In the workplace itself, AI should not be deployed in ways that undermine rights, worsen job quality, encourage undue worker surveillance, lessen market competition, introduce new health and safety risks, or cause harmful labor-force disruptions. The critical next steps in AI development should be built on the views of workers, labor unions, educators, and employers to support responsible uses of AI that improve workers’ lives, positively augment human work, and help all people safely enjoy the gains and opportunities from technological innovation.

(d) Artificial Intelligence policies must be consistent with my Administration’s dedication to advancing equity and civil rights. My Administration cannot—and will not—tolerate the use of AI to disadvantage those who are already too often denied equal opportunity and justice. From hiring to housing to healthcare, we have seen what happens when AI use deepens discrimination and bias, rather than improving quality of life. Artificial Intelligence systems deployed irresponsibly have reproduced and intensified existing inequities, caused new types of harmful discrimination, and exacerbated online and physical harms. My Administration will build on the important steps that have already been taken—such as issuing the Blueprint for an AI Bill of Rights, the AI Risk Management Framework, and Executive Order 14091 of February 16, 2023 (Further Advancing Racial Equity and Support for Underserved Communities Through the Federal Government)—in seeking to ensure that AI complies with all Federal laws and to promote robust technical evaluations, careful oversight, engagement with affected communities, and rigorous regulation. It is necessary to hold those developing and deploying AI accountable to standards that protect against unlawful discrimination and abuse, including in the justice system and the Federal Government. Only then can Americans trust AI to advance civil rights, civil liberties, equity, and justice for all.

(e) The interests of Americans who increasingly use, interact with, or purchase AI and AI-enabled products in their daily lives must be protected. Use of new technologies, such as AI, does not excuse organizations from their legal obligations, and hard-won consumer protections are more important than ever in moments of technological change. The Federal Government will enforce existing consumer protection laws and principles and enact appropriate safeguards against fraud, unintended bias, discrimination, infringements on privacy, and other harms from AI. Such protections are

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 things of spiritual life and duty are the Lord's; that the world in which these graces dwell and the fulness of it are founded by Him. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning." Of these truths it is important that the Church should be informed. Unless they be acknowledged, the heavens and the earth will pass away: i.e., all the good that is in love, and all the truth which is in faith, would perish. Such acknowledgment is essential to their creation and perpetuity. A multitude of other passages could be easily selected in proof of these positions, but as they would admit of a similar interpretation, we will regard these to be sufficient.

Every one knows that the "heaven" about which the Scriptures treat is a spiritual state of light and love, of joy, purity, and goodness. No man will enjoy its blessedness in the future life unless he has first possessed it here. The kingdom of God is within you. Hence it is that the term heaven is made use of in the Word to denote a state of blessedness in the spiritual man; and of course that state is proper to the spiritual life of the Church.

So with regard to the term "earth." This is the correlative of heaven; for, as heaven denotes the internal and spiritual life of the Church, so the earth denotes its external or natural life. This is the reason why those two terms occur so frequently together. The earth is called upon to hear the word of the Lord, which plainly means that the Church should obey. To hear signifies to obey; and obedience is an external act. It is said that the earth should be full of the goodness of the Lord; that the earth should be full of the knowledge of the Lord; and that the


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Rh especially important in critical fields like healthcare, financial services, education, housing, law, and transportation, where mistakes by or misuse of AI could harm patients, cost consumers or small businesses, or jeopardize safety or rights. At the same time, my Administration will promote responsible uses of AI that protect consumers, raise the quality of goods and services, lower their prices, or expand selection and availability.

(f) Americans’ privacy and civil liberties must be protected as AI continues advancing. Artificial Intelligence is making it easier to extract, re-identify, link, infer, and act on sensitive information about people’s identities, locations, habits, and desires. Artificial Intelligence’s capabilities in these areas can increase the risk that personal data could be exploited and exposed. To combat this risk, the Federal Government will ensure that the collection, use, and retention of data is lawful, is secure, and mitigates privacy and confidentiality risks. Agencies shall use available policy and technical tools, including privacy-enhancing technologies (PETs) where appropriate, to protect privacy and to combat the broader legal and societal risks—including the chilling of First Amendment rights—that result from the improper collection and use of people’s data.

(g) It is important to manage the risks from the Federal Government’s own use of AI and increase its internal capacity to regulate, govern, and support responsible use of AI to deliver better results for Americans. These efforts start with people, our Nation’s greatest asset. My Administration will take steps to attract, retain, and develop public service-oriented AI professionals, including from underserved communities, across disciplines—including technology, policy, managerial, procurement, regulatory, ethical, governance, and legal fields—and ease AI professionals’ path into the Federal Government to help harness and govern AI. The Federal Government will work to ensure that all members of its workforce receive adequate training to understand the benefits, risks, and limitations of AI for their job functions, and to modernize Federal Government information technology infrastructure, remove bureaucratic obstacles, and ensure that safe and rights-respecting AI is adopted, deployed, and used.

(h) The Federal Government should lead the way to global societal, economic, and technological progress, as the United States has in previous eras of disruptive innovation and change. This leadership is not measured solely by the technological advancements our country makes. Effective leadership also means pioneering those systems and safeguards needed to deploy technology responsibly—and building and promoting those safeguards with the rest of the world. My Administration will engage with international allies and partners in developing a framework to manage AI’s risks, unlock AI’s potential for good, and promote common approaches to shared challenges. The Federal Government will seek to promote responsible AI safety and security principles and actions with other nations, including our competitors, while leading key global conversations and collaborations to ensure that AI benefits the whole world, rather than exacerbating inequities, threatening human rights, and causing other harms.

Sec. 3. Definitions. For purposes of this order:

(a) The term “agency” means each agency described in 44 U.S.C. 3502(1), except for the independent regulatory agencies described in 44 U.S.C. 3502(5).

(b) The term “artificial intelligence” or “AI”’ has the meaning set forth in 15 U.S.C. 9401(3): a machine-based system that can, for a given set of human-defined objectives, make predictions, recommendations, or decisions influencing real or virtual environments. Artificial intelligence systems use machine- and human-based inputs to perceive real and virtual environments; abstract such perceptions into models through analysis in an automated manner; and use model inference to formulate options for information or action.

(c) The term “AI model” means a component of an information system that implements AI technology and uses computational, statistical, or machine-learning techniques to produce outputs from a given set of inputs.

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November I returned for a day to a lonely cottage which I had known in the summer; and all its poppies were gone. Here and there, in the garden, could be found a violet, a primrose, a wood sorrel, flowering; the forget-me-nots and columbines had multiplied and their leaves were dense in the borders; the broad row of cabbages gleamed blue in a brief angry light after rain; the black currant leaves were of pure, translucent amber at the ends of the branches. In the little copses the oaks made golden islands in the lakes of leafless ash, and the world was very little in a lasting mist.

Yet it was not impossible to reach greedily ahead to spring, and I was doing so, in spite of the incredibly early fall of night amid the whirling and crying of lapwings, when, suddenly, a dead elm tree spoke of the summer that was past. Dead, it had been worn by the summer landscape as a memorial, as a "reminiscential amulet." It alone was now still the same, and strangely it spoke of the summer which it had not shared; and I recalled swiftly a night and daybreak of July.

All night we had sat silent with our books. There was no other company within a mile save that of the tall clock, with a face like a harvest moon, which did not tick, but

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75194 (d) The term “AI red-teaming” means a structured testing effort to find flaws and vulnerabilities in an AI system, often in a controlled environment and in collaboration with developers of AI. Artificial Intelligence red-teaming is most often performed by dedicated “red teams” that adopt adversarial methods to identify flaws and vulnerabilities, such as harmful or discriminatory outputs from an AI system, unforeseen or undesirable system behaviors, limitations, or potential risks associated with the misuse of the system.

(e) The term “AI system” means any data system, software, hardware, application, tool, or utility that operates in whole or in part using AI.

(f) The term “commercially available information” means any information or data about an individual or group of individuals, including an individual’s or group of individuals’ device or location, that is made available or obtainable and sold, leased, or licensed to the general public or to governmental or non-governmental entities.

(g) The term “crime forecasting” means the use of analytical techniques to attempt to predict future crimes or crime-related information. It can include machine-generated predictions that use algorithms to analyze large volumes of data, as well as other forecasts that are generated without machines and based on statistics, such as historical crime statistics.

(h) The term “critical and emerging technologies” means those technologies listed in the February 2022 Critical and Emerging Technologies List Update issued by the National Science and Technology Council (NSTC), as amended by subsequent updates to the list issued by the NSTC.

(i) The term “critical infrastructure” has the meaning set forth in section 1016(e) of the USA PATRIOT Act of 2001, 42 U.S.C. 5195c(e).

(j) The term “differential-privacy guarantee” means protections that allow information about a group to be shared while provably limiting the improper access, use, or disclosure of personal information about particular entities.

(k) The term “dual-use foundation model” means an AI model that is trained on broad data; generally uses self-supervision; contains at least tens of billions of parameters; is applicable across a wide range of contexts; and that exhibits, or could be easily modified to exhibit, high levels of performance at tasks that pose a serious risk to security, national economic security, national public health or safety, or any combination of those matters, such as by:
 * (i) substantially lowering the barrier of entry for non-experts to design, synthesize, acquire, or use chemical, biological, radiological, or nuclear (CBRN) weapons;
 * (ii) enabling powerful offensive cyber operations through automated vulnerability discovery and exploitation against a wide range of potential targets of cyber attacks; or
 * (iii) permitting the evasion of human control or oversight through means of deception or obfuscation.

Models meet this definition even if they are provided to end users with technical safeguards that attempt to prevent users from taking advantage of the relevant unsafe capabilities.

(l) The term “Federal law enforcement agency” has the meaning set forth in section 21(a) of Executive Order 14074 of May 25, 2022 (Advancing Effective, Accountable Policing and Criminal Justice Practices To Enhance Public Trust and Public Safety).

(m) The term “floating-point operation” means any mathematical operation or assignment involving floating-point numbers, which are a subset of the real numbers typically represented on computers by an integer of fixed precision scaled by an integer exponent of a fixed base.

(n) The term “foreign person” has the meaning set forth in section 5(c) of Executive Order 13984 of January 19, 2021 (Taking Additional Steps

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Rh To Address the National Emergency With Respect to Significant Malicious Cyber-Enabled Activities).

(o) The terms “foreign reseller” and “foreign reseller of United States Infrastructure as a Service Products” mean a foreign person who has established an Infrastructure as a Service Account to provide Infrastructure as a Service Products subsequently, in whole or in part, to a third party.

(p) The term “generative AI” means the class of AI models that emulate the structure and characteristics of input data in order to generate derived synthetic content. This can include images, videos, audio, text, and other digital content.

(q) The terms “Infrastructure as a Service Product,” “United States Infrastructure as a Service Product,” “United States Infrastructure as a Service Provider,” and “Infrastructure as a Service Account” each have the respective meanings given to those terms in section 5 of Executive Order 13984.

(r) The term “integer operation” means any mathematical operation or assignment involving only integers, or whole numbers expressed without a decimal point.

(s) The term “Intelligence Community” has the meaning given to that term in section 3.5(h) of Executive Order 12333 of December 4, 1981 (United States Intelligence Activities), as amended.

(t) The term “machine learning” means a set of techniques that can be used to train AI algorithms to improve performance at a task based on data.

(u) The term “model weight” means a numerical parameter within an AI model that helps determine the model’s outputs in response to inputs.

(v) The term “national security system” has the meaning set forth in 44 U.S.C. 3552(b)(6).

(w) The term “omics” means biomolecules, including nucleic acids, proteins, and metabolites, that make up a cell or cellular system.

(x) The term “Open RAN” means the Open Radio Access Network approach to telecommunications-network standardization adopted by the O–RAN Alliance, Third Generation Partnership Project, or any similar set of published open standards for multi-vendor network equipment interoperability.

(y) The term “personally identifiable information” has the meaning set forth in Office of Management and Budget (OMB) Circular No. A–130.

(z) The term “privacy-enhancing technology” means any software or hardware solution, technical process, technique, or other technological means of mitigating privacy risks arising from data processing, including by enhancing predictability, manageability, disassociability, storage, security, and confidentiality. These technological means may include secure multiparty computation, homomorphic encryption, zero-knowledge proofs, federated learning, secure enclaves, differential privacy, and synthetic-data-generation tools. This is also sometimes referred to as “privacy-preserving technology.”

(aa) The term “privacy impact assessment” has the meaning set forth in OMB Circular No. A–130.

(bb) The term “Sector Risk Management Agency” has the meaning set forth in 6 U.S.C. 650(23).

(cc) The term “self-healing network” means a telecommunications network that automatically diagnoses and addresses network issues to permit self-restoration.

(dd) The term “synthetic biology” means a field of science that involves redesigning organisms, or the biomolecules of organisms, at the genetic level to give them new characteristics. Synthetic nucleic acids are a type of biomolecule redesigned through synthetic-biology methods.

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 earth should rejoice; because all these blessings are within the external of the Church of which the earth is significant. So that whatever is said about the heavens and the earth is really said about the Church as to its life and character. We read that "the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll;" that the Lord will shake the heavens; that the heavens shall be clothed with blackness; also, that the earth feared; the earth trembled; that "the foundations of the earth do shake, the earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage." But every thinker knows that these things are not said of the natural world around us; and how easy is it to see that their true reference is to the agitations and dangers which occur within the pale of a declining Church. When, therefore, we read in the Word of the heavens and the earth passing away, the meaning is that the spiritual life and natural obedience of the Church are about to perish; consequently, those passages which speak of the creation of a new heaven and a new earth must mean the establishment of a new Church.

We will, however, proceed to ilustrate these conclusions by referring to some special occurrences. It is written in an early chapter of Genesis, that "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." And He said, "The end of all flesh is come before me; for the earth is filled with violence through them; and behold I will destroy them with the earth.