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108 108 THE KING OF SCHNORRERS.

But the Mahamad itself moved strictly in the grooves of prescription. That legalistic instinct of the Hebrew, which had evolved the most gigantic and minute code of conduct in the world, had beguiled these latter-day Jews into super- adding to it a local legislation that grew into two hundred pages of Portuguese — an intertangled network of Ascamot or regulations, providing for every contingency of Synagogue politics, from the quarrels of members for the best seats down to the dimensions of their graves in the Carreira, from the distribution of " good deeds " among the rich to the distribution of Passover Cakes among the poor. If the wheels and pulleys of the communal life moved " by per- mission of the Mahamad," the Mahamad moved by permis- sion of the Ascamot.

The Solemn Council was met — " in complete Mahamad." Even the Chief of the Elders was present, by virtue of his privilege, making a sixth ; not to count the Chancellor or Secretary, who sat flutteringly fingering the Portuguese Min- ute Book on the right of the President. He was a little man, an odd medley of pomp and bluster, with a snuff- smeared upper lip, and a nose that had dipped in the wine when it was red. He had a grandiose sense of his own importance, but it was a pride that had its roots in humility, for he felt himself great because he was the servant of greatness. He lived " by permission of the Mahamad." As an official he was theoretically inaccessible. If you ap- proached him on a matter he would put out his palms deprecatingly and pant, " I must consult the Mahamad." It was said of him that he had once been asked the time, and that he had automatically panted, " I must consult the Mahamad." This consultation was the merest form ; in practice the Secretary had more influence than the Chief Rabbi, who was not allowed to recommend an applicant for


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110 110 THE KING OF SCHNORRERS.

withal and ceremonious, with the stately Castilian courtesy still preserved by the men who were met this afternoon, to whom their memory was as faint as the fading records of the panels. These descendants of theirs had still elaborate salu- tations and circumlocutions, and austere dignities of debate. " God-fearing men of capacity and respectability," as the Ascama demanded, they were also men of money, and it gave them a port and a repose. His Britannic Majesty graced the throne no better than the President of the Mahamad, seated at the head of the long table in his alcoved arm-chair, with the Chief of the Elders on his left, and the Chancellor on his right, and his Councillors all about him. The westering sun sent a pencil of golden light through the Norman windows as if anxious to record the names of those present in gilt letters — "by permission of the Mahamad."

" Let da Costa enter," said the President, when the agenda demanded the great Schnorrer's presence.

The Chancellor fluttered to his feet, fussily threw open the door, and beckoned vacancy with his finger till he discovered Manasseh was not in the lobby. The beadle came hurrying up instead.

" Where is da Costa? " panted the Chancellor. " Call da Costa."

" Da Costa ! " sonorously intoned the beadle with the long-drawn accent of court ushers.

O

The corridor rang hollow, empty of Manasseh. " Why, he was here a moment ago," cried the bewildered beadle. He ran down the passage, and found him sure enough at the end of it where it abutted on the street. The King of ScJmorrers was in dignified converse with a person of consideration.

" Da Costa ! " the beadle cried again, but his tone was less awesome and more tetchy. The beggar did not turn his head.

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


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 *  of Gyōgi, 8; in the eighth century, 10; conditions up to the twelfth century, 12; influence of introduction of tea, 12; Chinese, 13, 19–21, 411–414; work and influence of Katō Shirozaemon, 13–17; influence of the tea ceremonial, 17, 50–53, 86, 177, 261, 268–270, 398, 410; influence of the feudal wars, 26–29; revival under Hideyoshi, 29–31; importation of Korean potters, 31, 42, 54, 135, 138, 159, 164–166, 175; confusion of Chinese and Korean wares, 43–45; Korean, 43–54; Japanese trade advantages, 71; conditions of Dutch about 1640, 76; interaction of Dutch and Japanese, 84–86; influence of Occidental trade, 131, 414–416; use of moulds, 215, 362; Kentei's unglazed pottery, 217; prosperity during Tokugawa epoch, 220; traditional origin, 262; Koren ware, 393; influence of the antique, 409; distinguished products of feudal period, 411; Japanese and Chinese, compared, 411–414. See also Faience, Porcelain.
 * Keyakida Zenjiro, potter, 352.
 * Kichibei, amateur potter, 178.
 * Kichibei, Awata potter, used Iwakura mark, 206.
 * Kichibei, Kagiya, potter, 188.
 * Kichibei, Tanaka, potter, 36.
 * Kichizaemon of Owari, potter, attempts porcelain manufacture, 283, 284; success, 286; called Kagetō, 286.
 * Kichizaemon, Tanaka, several generations of potters, 36, 37.
 * Kichizo, potter, 399.
 * Kidayu, Yama-no-uchi, potter, 108.
 * Kihei. See Kisaburo.
 * Kiheiji, potter, 312.
 * Kihyō, potter, 188.
 * Kikko ware, 383.
 * Kikujiro, Kajiwara, potter, 115.
 * Kilns, for Japanese porcelain, 70; for ordinary pottery, 160; for faience, 162; Kyōtō, 235; expert in, 235; Kaga, 248; for Raku ware, 386.
 * Kimbei, Iwasaki, potter, 115.
 * Kimura family, potters, 333.
 * Kinka-zan ware, 271.
 * Kinkō-zan, stamp of the Kagiya family, 196.
 * Kinrande ware, 220.
 * Kintaro, Kawara, potter, 158.
 * Kinzo, Funaki, potter, 338.
 * Kisaburo, potter, 138, 169.
 * Ki-Seto ware, 271, 274.
 * Kishi Denzo, potter, 395.
 * Kishi Raku ware, 397.
 * Kishiu province, Zengoro's Oniwa ware, 375; imitations, 377; Meppō or Zuishi porcelain, 378.
 * Kita family, potters, 342.
 * Kitamura Denzaemon, potter, 154.
 * Kitei, Wake, potters of four generations, 226.
 * Kiushichi, potter, 179, 187.
 * Kizō, Agano (Sonkai), Korean potter, brought to Japan, 321; his ware, 322; descendants, 323, 324.
 * Ko-Bizen ware, 329, 331.
 * Kōbe ware, 379.
 * Kobori Masakazu, chief of Enshiu, amateur in keramics, improves and patronises the Takatori ware, 314–316; interest in Iga ware, 401.
 * Kōchi, Tosa, early Odo ware, 348; later Odo ware, 348, 349; modern ware, 350.
 * Kōemon, Hirata, potter, improvements in Fukakusa ware, 327.
 * Koemon, Yamamoto, potter, 139.
 * Kōetsu, Honami, sword expert and potter, 35.
 * Kōhei, amateur potter, 178.


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 *Kohi, alleged potter, 8.
 * Kōichi, potter, 316.
 * Kojiro, Fukushima, potter, 115.
 * Kokichi, potter, 316.
 * Koishikawa porcelain, 394.
 * Kokubu ware, 367.
 * Komagai ware of Korea, 140.
 * Komatsu, Kaga, pottery, 247; revival of Kutani ware, 248.
 * Konō Senemon, potter, 144.
 * Kōraizaemon, Ban, Korean potter in Nagato, 344; descendants, 345.
 * Koran-sha, keramic society, influence, 113.
 * Korea, early intercourse with Japan, 7; potters taken to Japan, 31, 42, 54, 135, 138, 159, 164–166, 175; confusion of Chinese and Korean keramics, 43–45; decline of keramic art, 45, 53; varieties of ware, 46–53; character of the ware, 53.
 * Kōren, female potter, 393; her modelled ware, 393.
 * Kōsai, Suniiemon, potter, 339.
 * Kōsai. See Chōzo.
 * Kōsan, amateur potter, 178.
 * Koseki Tonroku, potter, 100.
 * Ko-Seto ware, 261, 266, 270.
 * Koshiro ware, 321.
 * Kosobe ware, 381.
 * Kotō porcelain, 371.
 * Kozawa Benshi, potter, 387.
 * Kūchū, Honami, potter, 35.
 * Kuhei, Irie, potter, 218.
 * Kumakichi, potter, 227.
 * Kumamoto Prefecture. See Higo.
 * Kumanosuke, various potters, descendants of Yasuchika, 188.
 * Kumenosuke, Hasegawa, potter, 202.
 * Kurazaki Otojuro, potter, 346.
 * Kurin-ya Gembei, potter, 258.
 * Kuritarō. See Rokubei.
 * Kurobei, potter, acquires knowledge of enamelling, 181.
 * Kuroda Nagamasa, chief of Chikuzen, patron of keramics, 313, 318–320.
 * Kutani, Kaga, discovery of porcelain stone, 236; beginning of porcelain manufacture, 236; character of the Ao-Kutani porcelain, 237–239; character of the Ko-Kutani porcelain, 239–241; cessation of manufacture, 244; revival of the ware, 248–250; character of the revived ware, 251; second or modern revival of the ware, 254; marks, 254; imitation ware, 318.
 * Kyōkan. See Tonroku.
 * Kyōmizu Kanzō, potter, 382.
 * Kyōmizu, Kyōtō, factories, 209; potters and products, 209–213; porcelain, 210, 212; composition of the faience, 232.
 * Kyosaku, Yama-no-uchi, potter, 108.
 * Kyōtō, Raku ware, 32–38; Kaempfer on its manufactures, 173; vicissitudes, 174; beginning of keramic industry, 176–178; keramic products before 1600, 179; Ninsei's art and influence, 180–186; beginning of enamelled decoration, 181; potteries, 182, 187; Mokubei's ware, 215; Shuhei's ware, 216; Kentei's unglazed pottery, 217; Takayama and Irie families, 218; Zengoro's ware, 219–225; other potters, 225–232; composition of porcelain, 234; kilns, 235; modem porcelain after Chinese models, 417; modern faience decorated under the glaze, 423. See also Awata, Iwakura, Kyōmizu, Mizoro.
 * Kyubei, potter, 246.
 * Kyūhachi, Mikuni, potter, 373.
 *
 * , on Sōshiro ware, 30, 326; on Arita porcelain, 92–94; on Kyōtō faience, 198; on Toyōsuke ware, 281.
 *
 * , potter, 340.
 * Maeda family, potters, 115.


text: One of a Thousand/Butterworth, Hezekiah

title: One of a Thousand/Butterworth, Hezekiah


text: One of a Thousand/Cable, George Washington


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HE Columbine birds, familiarly known as Pigeons and Doves, constitute a very peculiur and well marked group of animals, interesting not only to the scientific naturalist, on account of the great peculiarities of structure and habits that they present to his notice, but also to more general observers, as one of their number, the Rock Dove, Columba livia, has, from the remotest periods of recorded time, passed into a state of domestication, and been subject to a greater amount and number of variations than any other animal belonging to the class of birds—variations so great, that did they exist in a state of nature, they would not be regarded by ornithologists of characterizing varieties of one species, but would be considered as belonging to birds of distinct genera, or groups.

In the following treatise it is proposed to give, in the first instance, an account of the structure, habits, and food of the wild original of our domestic breeds, the knowledge of which will greatly aid the breeder in treating his birds in a more natural and therefore more successful manner. The evidence which proves all our varieties to have been derived from one and the same wild species will next be considered.

Then will follow the consideration of the Pigeon as a domestic animal; this portion of the work will include the characteristics of all the varieties, from the semi-reclaimed Blue Rock of our dovecots, through the different races to the most artificial high-class breeds, such as the Pouter, Short-faced Tumbler, and Carrier; and the practical management of the several varieties will be fully treated, from the construction of a dovecot for Blue Rocks to the artificial arrangements requisite for rearing the more delicate breeds with success.

The singular faculty exercised by the long distance homing birds will be fully investigated, and accounts of the methods of training these pigeons that are adopted, both in England and on the Continent, will be fully described.


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 breast-bone to the humerus, and, when they contract, pull down the wing with extraordinary force. The muscles that raise the wing are not shown in this figure: they are much slighter, and, consequently, act with much less force.

The annual change of the flight-feathers takes place in the autumn. The mode in which this is arranged, so as not to interfere with the efficiency of the wing as an organ of flight, is most admirable. The moulting of the wing commences with the tenth or last flight-feather, or primary, and a new feather is produced so as to supply its place. A few days before this attains its full length, the ninth primary is shed, and subsequently the eighth, and so on to the first. The secondaries are replaced in a similar manner, only that the process commences with the first secondary and proceeds gradually to the twelfth. The effect of this arrangement is, that the efficiency of the wing as a means of flight is never seriously interfered with, as the loss of one feather at a time has no great effect in impairing the action of the limb.

The feathers of the tail are usually twelve; but in some of the domestic varieties the number is very greatly increased, occasionally to even three times that amount. The use of the tail is to support the hinder part of the body during flight. The tail, being held inclined obliquely downwards, presses, during the forward flight, against an inclined plane of air, and thus tends to raise the hinder part of the body—a support which is required, inasmuch as the wings are placed at the fore part of the trunk, far in advance of the centre of gravity of the whole body. The utility of the tail during flight is strikingly shown in the difference, with which a pigeon flies after it has lost its tail-feathers: the action of the wings is much more rapid, the flight laboured in the extreme, and the bird so mutilated is left behind by the other birds of the flock in their rapid flight. The statement that the tail can be made to act like a rudder, in directing the course of flight, is often made by compilers of works on natural history, and repeated even in a work of as high authority as Owen's "Anatomy of Vertebrates." It is, however, entirely destitute of any foundation in fact. Birds turn, during flight, by striking the air more forcibly with one wing than the other.

The general character of the plumage of the pigeons differs greatly from that of the true poultry. The tube or quill of the body-feathers is generally short, and the shaft increases considerably in size towards the middle of its length, and then diminishes very rapidly towards the end. The whole of the feathers of the pigeon are destitute of the small second feather or accessory plumule, which is found growing at the top of the tube of the feathers of the true poultry birds. These peculiarities of plumage are sufficiently strongly marked to render the recognition of the feather of a pigeon certain to an observant naturalist.

The digestive organs in pigeons, Figure V., are strongly characterized by structural peculiarities distinct from those of other birds. The bill is small, slightly curved, and covered at its base by the membrane of the nostrils, which is scurfy and bare of feathers, the nostrils themselves being long and narrow. Contrary to the arrangement that is found in most birds, the bony frame-work of the upper


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 at His coming." Here he plainly calls attention to the distinction which there is between the resurrection of Christ and the resurrection of ordinary men. Christ is called the first fruits, not to indicate that He was the first who had been raised since the death of Adam, for patriarchs and prophets had been raised before, but to inform us that He was the Chief, the Head, the Author of this astounding phenomenon. And when the apostle tells us "that every one is made alive in his own order," he plainly intends to point out a distinction between the resurrection of the Lord and the resurrection of ordinary men. Doubtless there is a divinity about the quality of the Lord's resurrection-body which cannot belong to man's. Ours "may be fashioned like unto His glorious body;" but there is the same distinction between His and ours as there is between the likeness and the original. There cannot be any true parallelism between the Lord's resurrection and man's: there being no equality between their essential natures, there can be no equality between their ultimate appearances. Jesus, because He was "the first"—the essential life, became also, "the last"—the ultimate of formal life, by rising in a Divine Humanity, and which, therefore, must be different from that which distinguishes the bodies of risen men. He who is the Resurrection and the Life, must needs present an appearance in His resurrection which cannot pertain to the bodies of risen men. He was "the Holy One" who did not "see corruption." Man is not holy, and his body sees corruption; therefore it may be evident that, however much the resurrection of the Lord may prove the resurrection of man, there are circumstances and characteristics attending the former which afford no parallel from which to argue concerning the resurrection body of


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 the latter. Still, the Lord's rising almost immediately after the crucifixion, may be taken as strong presumptive proof that man's resurrection must follow immediately after his natural decease. And thus the doctrine which puts off the resurrection to some distant day abandons the parallelism which it ventures to assert. Moreover, such a postponement appears to us to be unfavourable to virtue. When the wicked are taught that the punishment of their crimes is a long way off, the motive is weakened which might otherwise induce them to desist from their misconduct: and when the good learn that the rewards of their faith and virtue are to be postponed to some indefinite period, they cannot but feel discouraged in the pursuit of those heavenly graces. And who does not see that such a delay would be really an indulgence to the wicked, and, also, that to the good it would be an injustice. How certain is it, then, that the doctrine of a material resurrection must be a mistake. Some, indeed, will say that the body will be changed: this at once relinquishes the whole position; if it is changed it ceases to be material, and cannot be the same.

But the apostle having argued for the resurrection of man, from the resurrection of the Lord, contemplated a distinction between the two phenomena; for he said, "Some will say, How are the dead raised, and with what body do they come?" And his reply is at once strong in its terms and striking in its philosophy. "Thou fool," says he, "that which thou sowest is not quickened except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat or some other grain: but God giveth it a body as it hath pleased Him, and to every seed his own body." He then


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 goes on to declare, "There are also celestial bodies and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another:" thus there is an essential distinction between the quality of the bodies of which he speaks,—the one plainly belonging to nature and subject to its mutations, and the other as plainly belonging to the spirit. And it is of importance to notice, that he expressly tells us "we sow not that body which shall be;" that God giveth it a body as it pleaseth Him, to every seed his own body; thus, to that which is natural He giveth a natural body, and to that which is spiritual He giveth a spiritual body. He likens the resurrection to the sowing and germination of wheat or some other grain, and tells us that what is sown is not quickened except it die, and that so also is the resurrection of the dead. Thus, death is not only the necessary prelude to the resurrection, but the death of one body is indispensable to the raising of the other. When the grain of wheat dies it does not rise again: it is the germ, the kernel, the soul of the wheat which lives and rises; and the resurrection of the one is concurrent with the death of the other. "Thou sowest not that body which shall be." Can anything be plainer? Is it not evident that man's resurrection body is a spiritual body? A natural body is sown, a spiritual body is raised. "There is a natural body, and there is a spiritual body." The facts, the arguments, and the ilustrations of the apostle all go to show that the resurrection body of which he treats is not that material covering which had experienced disease, death, and burial. The real resurrection follows these events with as much closeness as a dream succeeds to sleep. In sleep the body passes into a condition of insensibility to all the phenomena of the outer world; and yet, in the dream which


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Rh English School Books, in which no attempt has been made to adapt the story, &c., to the feelings or comprehension of those for whom they are designed. This defect is apparent in the “Alopayogi Nitigranth” or Marahti translation of Moral Class Book, in which we read of Meri Kãril, Gharib Richard, Jãk Simpkin, Tobi Kãka (uncle Toby!) Amilaya Baphord, and Hīlen Vãkar! To the English school boy the name Helen Walker would be a very certificate of genuineness and truth, but Buldeo and Ghanshyam would regard her as a myth.

The substance and moral of the tale might be retained, but “Doorga” and “Mohun” should take the place of “Thomas” and “George,” and the scene of action be laid not in Edinburgh, or in Turin, but in Banãras or in Dehli. A remuneration of Rs. 200, (I believe), has been awarded by competent judges for the translation, which fact guarantees the merit of the work, but the practice, so prevalent, of resting satisfied with mere translation cannot be too strongly deprecated.

301.—Ditto.—Fourthly “Begin at home.”

In none of our Tahsīlī schools is Geography yet read, nor has any work on this subject been yet compiled in this Office. But in lieu of teaching the names of countries, and the several distinctions between bay and gulf, cape and isthmus, &c., we have placed in the young scholar’s hands a map of his own district. The boy who lives at Agra, knows that is about twelve “kos” to the west of Agra. He will see it thus laid down in the map. He will trace with some degree of interest the course of the Jumna, which flows past his very door, may be. He will learn the uses of the map, and will connect the fact as it exists, with the fact as therein recorded. He will learn to form accurate ideas regarding distance.


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 sometimes follows, the mind is awakened to many experiences before unknown. It is somewhat similar with death and the resurrection; death lays down the natural body to an eternal sleep, and the soul rises up into a condition of spiritual wakefulness. The natural body is for the uses of this world; the spiritual body is for those of the next: the one dies, the other is immortal. The natural is as a tabernacle in which the spiritual may be educated, and when the end is accomplished the means are no longer necessary. That which is natural can no more enter into the spiritual, than a stone can be thrust into the mind. When the natural body dies it is consigned to its kindred elements, and we, who remain on this side of the eternal world, call it death; but by this death the soul is liberated from the trammels of mortality, and they who dwell upon the other side behold it as the resurrection. It is thus that we pass from death unto life: "And they that have done good shall come forth unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." The Lord said, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be."


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The Honorable David Ferriero Page 11 ০ Kashyap “Kash” Patel, ০ James Anderson, ০ Anthony Tata, ০ Ezra Cohen-Watnick, ০ Joseph Kernan, or ০ John McEntee

The Department of Justice. This should include, but is not limited to, such documents and communications concerning the following individuals:

০ Jeffrey Rosen, ০ Richard Donoghue, ০ Jeffrey Clark, or ০ John McEntee

The Federal Bureau of Investigation. This should include, but is not limited to, such documents and communications concerning the following individuals:

০ Kashyap “Kash” Patel, ০ Christopher Wray, or ০ John McEntee.

The Central Intelligence Agency. This should include, but is not limited to, such documents and communications concerning the following individuals:

০ Kashyap “Kash” Patel, ০ Gina Haspel, ০ Vaughn Bishop, or ০ John McEntee.

The Department of Homeland Security (including the United States Secret Service). This should include, but is not limited to, such documents and communications concerning the following individuals:

০ Chad Wolf, or ০ John McEntee.

From November 3, 2020, through January 20, 2021, all documents and communications relating to Jeffrey Clark. From November 3, 2020, through January 20, 2021, all documents and communications related to the Twenty-Fifth Amendment to the U.S. Constitution.


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110 302.—Ditto.—It would have been desirable, had it been practicable in all cases, to have given the boy a map of his own Parganah, in which the very site and boundaries of his own Village would have been shown. The original maps could not be had at once, and I had no leisure to wait.

303.—Ditto.—A map of Asia has been lithographed in Nãgrī and Persian. It is intended chiefly for a prize, and may also serve to turn the attention of Musalmãns and Hindūs to the study of Geography, by showing to the former the position of the birth-place and tomb of their prophet, and to the latter those “sacred spots” so often noticed in their Mythology.

304.—A map will shortly be prepared, in which will be shown the course of the Ganges and of the Jumna, the principal cities and towns on their banks, &c. It will be explained by explanatory text, detailing the past history, the present state, natural productions, manufactures, &c. of the places noted in the map.

305.—Next will follow maps of the North Western Provinces, of Hindustãn, and of the World. Separate maps of Europe, Africa, and America will not be required.

306.—I find that Mr. Dunn in his “Principles of Teaching” advocates this mode of teaching Geography, which appeared to me best calculated to fill the mind of the scholar with accurate ideas regarding the position, &c. of his own, and other countries. The book is one well deserving perusal.

307.—Proceeding on the above principle, the first work of the kind which has been attempted, is the Hindū æra of Indian History, in which are detailed, divested of the colours which Hindū Mythology has lent, the exploits of


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The Honorable David Ferriero Page 12 From January 6, 2021, through January 20, 2021, all documents and communications related to the mental stability of Donald Trump or his fitness for office.

Any documents and communications relating to instructions to stop or delay preparation for the transition of administrations.

All communications between White House personnel and General Services Administration (GSA) Administrator Emily Murphy or other GSA officials relating to “ascertainment” under the Presidential Transition Act. This includes but is not limited to communications discussing the recognition of Joseph Biden as the winner of the 2020 Presidential election.

All documents and communications concerning the potential invocation of the Insurrection Act.

From November 3, 2020, through January 20, 2021, all documents and communications related to martial law.

All documents and communications concerning the use of Federal law enforcement or military personnel during voting in the 2020 Presidential election.

From November 3, 2020, through January 20, 2021, all documents and communications related to Kashyap “Kash” Patel.

From November 3, 2020, through January 20, 2021, all documents and communications related to John McEntee.

Any documents and communications relating to foreign influence in the United States 2020 Presidential election through social media narratives and disinformation.

All documents and communications related to the January 3, 2021, letter from 10 former Defense Secretaries warning of use of the military in election disputes.


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Rh, the invasion of , the Augustan age of Hindi or Sanskrit literature in the reign of and. The Musalmãn and English rule will next be narrated.

308.—The objects of the School Series in preparation.—The objects aimed at in our School Series are as follows:

1st. To enable the scholar to read with facility and to write correctly his own tongue, affording to him an opportunity of learning the elements of Arithmetic, &c., and of Hindi or Urdū Grammar.

2nd. To impart that species of knowledge, and to store the mind with such information as may prove of practical use in after-life. Thus the sons of the Zamindar and of the cultivator are taught Mensuration and Patwaris’ Accounts; the young Mahãjan, the mode of “Book-keeping” and the Village Banker’s Manual, &c.

3rd. To inculcate those pure principles of morality, which are not confined to Christianity alone, although they are most clearly and beautifully set forth in our Scriptures.

4th. To place in the hands of the people, works of a nature to excite their attention, and to enlist their sympathy, by treating of familiar and pleasing subjects, and thus to induce a love of reading, not in those only who attend our Tahsīlī schools, but among the people at large.

309.—Efforts made for the introduction of Urdū into Village Schools.—I shall now proceed to detail the efforts which have been made for the introduction of Urdū into City and Village Schools.

310.—The Persian Scholar can read Urdū.—One Alphabet, one character is common to Urdū and Persian. To


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Rh the highest goodness and to that alone; and this (to quote Theognis) consists in “loyalty in danger,” and one might term it “complete righteousness.”

But that goodness which Tyrtaeus specially praised, fair though it be and fitly glorified by the poct, deserves nevertheless to be placed no higher than fourth in order and estimation.’

CLIN. We are degrading our own lawgiver, Stranger, to a very low level!

ATH. Nay, my good Sir, it is ourselves we are degrading, in so far as we imagine that it was with a special view to war that Lycurgus and Minos laid down all the legal usages here and in Lacedaemon.

CLIN. How, then, ought we to have stated the matter ? -

ATH. In the way that is, as I think, true and proper when talking of a divine hero. That is to say, we should state that he enacted laws with an eye not to some one fraction, and that the most paltry, of goodness, but to goodness as a whole, and that he devised the laws themselves according to classes, though not the classes which the present devisers propound. For everyone now brings forward and devises just the class which he needs: one man deals with inheritances and heiresses, another with cases of battery, and so on in endless variety. But what we assert is that the devising of laws, when rightly conducted, follows the procedure which we have now commenced. Indeed, I greatly admire the way you opened your exposition of the laws; for to make a start with goodness and say that that was the aim of the lawgiver is the right way. But in your further statement that he legislated


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In complying with this request, produce all responsive documents, regardless of classification level, that are in your possession, custody, or control, whether held by you or your past or present agents, employees, and representatives acting on your behalf. Produce all documents that you have a legal right to obtain, that you have a right to copy, or to which you have access, as well as documents that you have placed in the temporary possession, custody, or control of any third party. Requested documents, and all documents reasonably related to the requested documents, should not be destroyed, altered, removed, transferred, or otherwise made inaccessible to the Select Committee to Investigate the January 6th Attack on the United States Capitol (“Committee’). In the event that any entity, organization, or individual denoted in this request is or has been known by any name other than that herein denoted, the request shall be read also to include that alternative identification. The Committee’s preference is to receive documents in a protected electronic form (i.e., password protected CD, memory stick, thumb drive, or secure file transfer) in lieu of paper productions. With specific reference to classified material, you will coordinate with the Committee’s Security Officer to arrange for the appropriate transfer of such information to the Committee. This includes but is not necessarily limited to: a) identifying the classification level of the responsive document(s); and b) coordinating for the appropriate transfer of any classified responsive document(s). Electronic document productions should be prepared according to the following standards:


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 A

VINDICATION

that the depravity of the physical and moral nature of man originated in his unnatural habits of life. The origin of man, like that of the universe of which he is a part, is enveloped in impenetrable mystery. His generations either had a beginning, or they had not. The weight of evidence in favour of each of these suppositions seems tolerably equal; and it is perfectly unimportant to the present argument which is assumed. The language spoken however by the mythology of nearly all religions seems to prove, that at some distant period man forsook the path of nature, and sacrificed the purity and happiness of his being to unnatural appetites. The date of this event, seems to have also been that of some great


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152 "Now therefore, since God has owned them for his, why tempt ye God, to put a yoke upon the neck of the disciples, of the believing Gentiles and their children;" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples;) "a yoke which neither our fathers nor we were able to bear?" Here he shews that in this attempt, (1.) They offered a very great affront to God; "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it; to gratify you?" Those tempt God, who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples; Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh. 5. 8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it! The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even the unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burthen. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it, to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles, which he came to free even the Jews from, was the greatest injury imaginable to them.

4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shews it was so far from being so, that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and no other way; (v. 11.) We believe to be saved through that grace only; —We hope to be saved; or, We believe unto salvation in the same manner as they—. "We that are circumcised, believe to salvation, and so do they that are uncircumcised; and as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing, nor uncircumcision, (that is neither here nor there,) but faith which works by love, Gal. 5. 6. Why should we burthen them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and their's?"

II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, v. 12. This they had given in to the church at Antioch, (ch. 14. 27.) to their brethren by the way, (ch. 15. 3.) and now again to the synod; and it was very proper to be given in here: that which was contended for, was, that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to shew, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe,

1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them; what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom the Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate, when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal. 3. 2.

2. What attention was given to them; All the multitude (who, though they had not votes, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem, they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace, is, the accounts given of the operations of the Spirit of grace; these the multitude will with silence give audience to. They that fear God, will most readily hear them that can tell them what God has done for their souls, or by their means, Ps. 66. 16.

III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but after they had held their peace, then James stood up. Ye may all prophesy one by one, 1 Cor. 14. 31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another.

1. He addresses himself respectfully to those present; "Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour." We are all brethren, and equally concerned in this cause, that nothing be done to the dishonour of Christ, and the uneasiness of christians.

2. He refers himself to what Peter had said concerning the conversion of the Gentiles; (v. 14.) "Simeon" (Simon Peter) "hath declared, and opened the matter to you how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles; how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (l.) That the grace of God was the rise of it; it was God that visited the Gentiles; and it was a kind visit; had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi—not a people. (2.) That the glory of God was the end of it; it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer. 13. 11. Let all the people of God remember, that therefore they are thus dignified in God, that God may be glorified in them.


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176 living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. And then, according to these words, having given birth to the two, and slain by the fishermen, leaving her fish form she assumed her own celestial shape. And that Apsara then went away into the regions of the Rishis crowned with success and of the Charanas.

"And the fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, 'Let this one be thy daughter.' And the daughter was known by the name of Satyavati. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of fishy smell. And wishing to serve her (foster) father, she plied a boat on the waters of the Yamuna.

"While engaged in this vocation, Satyavati was seen one day by the great Rishi Parashara, in course of his wanderings. Gifted with great beauty and an object of desire with even an anchoret, and of graceful smiles, the wise one, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu, of celestial beauty and tapering thighs, saying, 'Accept my embraces, O blessed one!' And Satyavati replied, 'O thou possessor of the six attributes, know that I am a maiden always under the control of my father. O thou sinless one, by accepting your embraces my virginity will be sullied. O thou best of Brahmanas, my virginity being sullied, how shall I, O Rishi, be able to return home? Indeed, I shall not then be able to bear life! Reflecting upon all this, O illustrious one, do that which should be done.' And the best of Rishis gratified with all she said, replied, 'Thou shalt remain a virgin even


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 off-hand way, produced a deep sensation. It was Othello over again, with no less than three Desdemonas and a sprinkling of sympathetic senators in the background. Never were the canoes more flattered, or flattered more adroitly.

"It is like a violin," cried one of the girls in an ecstasy.

"I thank you for the word, mademoiselle," said I. "All the more since there are people who call out to me, that it is like a coffin."

"O! but it is really like a violin. It is finished like a violin," she went on.

"And polished like a violin," added a senator.

"One has only to stretch the cords," concluded another, "and then tum-tumty-tum"—he imitated the result with spirit.

Was not this a graceful little ovation? Where this people finds the secret of its pretty speeches, I cannot imagine; unless the secret should be no other than a sincere desire to please? But


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 then no disgrace is attached in France to saying a thing neatly; whereas in England, to talk like a book is to give in one's resignation to society.

The old gentleman in the blouse stole into the coach-house, and somewhat irrelevantly informed the Cigarette that he was the father of the three girls and four more: quite an exploit for a Frenchman.

"You are very fortunate," answered the Cigarette politely.

And the old gentleman, having apparently gained his point, stole away again.

We all got very friendly together. The girls proposed to start with us on the morrow, if you please! And jesting apart, every one was anxious to know the hour of our departure. Now, when you are going to crawl into your canoe from a bad launch, a crowd, however friendly, is undesirable; and so we told them


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 not before twelve, and mentally determined to be off by ten at latest.

Towards evening, we went abroad again to post some letters. It was cool and pleasant; the long village was quite empty, except for one or two urchins who followed us as they might have followed a menagerie; the hills and the tree-tops looked in from all sides through the clear air; and the bells were chiming for yet another service.

Suddenly, we sighted the three girls standing, with a fourth sister, in front of a shop on the wide selvage of the roadway. We had been very merry with them a little while ago, to be sure. But what was the etiquette of Origny? Had it been a country road, of course we should have spoken to them; but here, under the eyes of all the gossips, ought we to do even as much as bow? I consulted the Cigarette.

"Look," said he.


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 a walnut, so amply does the sun bathe heaven with radiance, that it would sparkle like a point of light for us. The village was dotted with people with their heads in air; and the children were in a bustle all along the street and far up the straight road that climbs the hill, where we could still see them running in loose knots. It was a balloon, we learned, which had left Saint Quentin at half-past five that evening. Mighty composedly the majority of the grown people took it. But we were English, and were soon running up the hill with the best. Being travellers ourselves in a small way, we would fain have seen these other travellers alight.

The spectacle was over by the time we gained the top of the hill. All the gold had withered out of the sky, and the balloon had disappeared. Whither? I ask myself; caught up into the seventh heaven? or come safely to land somewhere in that blue uneven distance, into which


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 the roadway dipped and melted before our eyes? Probably the aëronauts were already warming themselves at a farm chimney, for they say it is cold in these unhomely regions of the air. The night fell swiftly. Roadside trees and disappointed sightseers, returning through the meadows, stood out in black against a margin of low red sunset. It was cheerfuller to face the other way, and so down the hill we went, with a full moon, the colour of a melon, swinging high above the wooded valley, and the white cliffs behind us faintly reddened by the fire of the chalk kilns.

The lamps were lighted, and the salads were being made in Origny Sainte-Benoîte by the river.


text: An Inland Voyage/Chapter 12

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Rh if thou grantest my wish. And, O timid fair one, do thou solicit the boon that thou desirest! Thou of fair smiles, my grace hath never before proved fruitless.' And thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fishy odor that it had.) And the illustrious Rishi thereupon granted the wish of her heart.

"And having obtained her boon, she became very much gratified, and her season immediately came. And she accepted the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one.) And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around.) And the illustrious Parashara, after this, went to his own asylum.

"And Satyavati gratified with having attained the excellent boon (viz, that she became sweet-scented and that her virginity also remained unsullied), conceived in consequence of having admitted Parashara unto herself. And she brought forth the very day, on an island in the Jumna, the child begot in her by Parashara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And (he went away) saying, 'As soon as remembered by thee when occasion comes, shall I appear unto thee.'

"And it was thus that Dwaipayana was born of Satyavati by Parashara. And because he was born in an island, therefore was he called Dwaipayana, (Dwipa- or island-born.) And the learned Dwaipayana, beholding that virtue is destined to become lame by one pada each yuga (there being four padas in all) and that the period of life and strength too of men followed the yugas, and moved by the desire of doing good to Brahma and the Brahmanas, arranged the Vedas. And therefore came he to be called Vyasa (the arranger or compiler of the Vedas.) The boon-giving great one then taught Sumantu, Jaimini, Paila, his own son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.


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 hair flourishing like Samson's, his arteries running buckets of red blood, to boast of these infinitesimal exploits, produced a feeling of disproportion in the world, as when a steamhammer is set to cracking nuts. The other was a quiet, subdued person, blond and lymphatic and sad, with something the look of a Dane: "Tristes têtes de Danois!" as Gaston Lafenestre used to say.

I must not let that name go by without a word for the best of all good fellows now gone down into the dust. We shall never again see Gaston in his forest costume—he was Gaston with all the world, in affection, not in disrespect—nor hear him wake the echoes of Fontainebleau with the woodland horn. Never again shall his kind smile put peace among all races of artistic men, and make the Englishman at home in France. Never more shall the sheep, who were not more innocent at heart than he, sit all un-


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 with a hoarse voice, and on a sudden I heard the trampling of horses and the sound of horns: The noise came nearer, and methought I heard a number of horsemen rushing by, and sounding their horns as if a large hunting party were passing through the village; the troop darted like lightning through the street close by the windows of the inn: the Baron started up, asking me with a fearful voice, "What is this?" "I don't know," replied I abruptly. I listened attentively, and the troop could not have been far from our inn, when, on a sudden, all was again as silent as the grave; the Baron began to snore as before, and I to muse on that strange incident."

"I could not think it possible that any body would go a hunting, in so large a company; at that unseasonable hour, and was much inclined to think all had been a deluding dream, when I suddenly recollected the mysterious words of our landlord, I cannot but confess that I was seized with horror. I was just fall-


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 ing asleep when the voice of the watchman, crying one o'clock, roused me from my slumber. No sooner had he finished his round than the former noise was heard again at a small distance. I started up and ran to the window, but before I could open it the whole troop was rushed by like a hurricane. A little while after all was silent again, yet I did in vain beseech the brown god of slumber to take me in his arms."

"The Baron had heard nothing the second time, snoring quietly by my side, whilst I was ardently wishing for the morning, in order to satisfy my curiosity. I was too impatient to await the landlord's account of the castle, and when the watchman was crying two o'clock I hastened to the window, and began to converse with him."

"Watchman," exclaimed I, "what did that noise at twelve and one o'clock mean?"


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 "Hum," replied he, "your honor is certainly a stranger, for there's not a child in our village that does not know what that noise means; it is sometimes heard every night for several weeks, afterwards every thing is quiet again for a considerable time."

"But," said I, "who is that person that goes a hunting at night?"

"That I can't tell you at present," answered the watchman, "ask your landlord, he will tell you all the particulars, I am here on my duty, and under the protection of providence, but I dare not speak of what I hear and see."

"With these words he went away:—I wrapped myself up in my cloak, and sitting down by the window on a chair, expected, with anxious impatience, the rising of the sun. At length the eastern sky began to be embroidered with purple streaks, the crowing of the cocks sounded through the village, and


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178 "Then Bhisma of great energy and fame and of immeasurable splendour, and sprung from the component parts of the Vasus, was born in the womb of Ganga by king Shantanu. And there was a Rishi of the name of Animandavya of great fame. And he was conversant with the interpretation of the Vedas, was the possessor of the six attributes, gifted with great energy, and of great reputation. And accused of theft though innocent, the old Rishi was impaled. And he thereupon summoned Dharma and told him these words:—'In my childhood I had pierced a little fly in a blade of grass. O Dharma, I do recellectrecollect [sic] that one sin; but I cannot call to mind any other. I have, however, since practiced penances a thousand-fold. Hath not that one sin been conquered by this my asceticism? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore, hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on Earth in the Sudra caste!' And for that curse was Dharma born a Sudra in the form of the learned Vidura of pure body and perfectly sinless. And Suta Sanjaya, like a Muni, was born of Gavalgana. And Karna of great strength was born of Kunti in her maidenhood by Surya (the Sun). And he came out of his mother's womb with a natural armour and face brightened by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of the worlds, was born of Devaki by Vasudeva, for the benefit of the three worlds. He is without birth and death, displayed in splendour, the creator of the universe and the lord of all! Indeed, he who is called the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which every thing moveth, the substance unto which the three attributes of Satwa, raja, and tama co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the creator himself, the controlling lord, the invisible dweller in every object, whose work is this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, in Infinite, incapable of being moved by any force save his own will, displayed in splendour, the embodiment of the mode of life called Sannyasa, who floated


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 the watchman announced the approach of day: The Baron awoke."

"You are very early," said he, rubbing his eyes, "pray tell me, what noise was it I heard in the night?"

"I myself am impatient to know it," replied I, "I wish the landlord would rise and unfold that mystery; the troop has rushed by again at one o'clock with the same terrible noise."

"While I was talking thus, I heard the trampling of horses, and looking out of the window, saw an officer with a servant. They alighted at the inn, knocked at the door, and entered the room. The officer, a lively young man, wore a Danish uniform, and was on the recruiting business; he had missed his way like ourselves, and we soon got acquainted with him. When the Baron related the nightly adventure, the officer at first thought he was joking, but when I most seriously af-


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Page:The Necromancer, or, The Tale of the Black Forest Vol. 1.djvu/67

 firmed every circumstance, he shewed an ardent desire to get acquainted with those nocturnal sportsmen."

"That honor you can easily have," said the Baron, "if you will stay here the ensuing night, we will give you company."

"Bravo!" exclaimed the officer, "perhaps the gentlemen will be so polite to invite us to their sport, and then we may be so fortunate to get a good haunch of venison."

"Now the landlord entered the room, "Well," said he, bidding us a good morning, "have you heard any thing to night, gentlemen."

"More than I liked," answered I; "who are those sportsmen that go a hunting at midnight."


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Page:A history and description of Roman political institutions (IA historyanddescri00abbo).pdf/67

Rh a still more striking way by putting the names of freedmen's sons in the list of senators, which, under the Ovinian law, it was his duty as censor to draw up. An equally revolutionary proceeding was his conduct in securing the election of Cn. Flavius, the son of freedmen, as curule aedile in 304. We have not space to consider at length the motives of Appius in making these changes. The question is one of high dispute. He was certainly far-sighted, and saw that Rome was soon to be mistress of Italy. He may well have felt that by strengthening the hands of the magistrate he would secure for her that firmness and promptness of action, and that consistency in policy, which would be essential to her in her new rôle. By lowering the prestige of the in the senate, and of the petty landed aristocracy in the assemblies, as his changes certainly did, he increased the importance of the magistracies, and indirectly accomplished his purpose by essentially the same method as that which Caesar adopted two centuries and a half later. The independent course which he took during his censorship was in harmony with the view which he held with reference to the magistracies. In fact, his policy was reactionary. It involved a return to the magistrate of many of the powers of which two hundred years had robbed him. This is not to say that his motives were purely patriotic, or that he had a single purpose in mind. A fine patrician contempt for the plebeian nobility in the senate and for the bourgeois landholders of the assemblies, who had first pushed their way into a position of equality with their betters, and were now themselves following the policy of exclusion toward their less fortunate fellow-townsmen, seems to have played some part in his mind. But the romans were not yet ready for such revoltuionary changes.

A conservative reaction came in 304. Some regard,


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$$\text{N}$$ being the number whereof $$nr$$ is the hyperbolic logarithm, and $$nr \times 0{\cdot}43429448$$ its logarithm in Briggs’ System, and the common tables.

119. From No. 117 and 110, it follows, that the present value of $$s$$ pounds to be received at the end of $$n$$ years, when the interest is convertible into principal at $$\nu$$ equal intervals in each year, is $$s \left ( 1 + \frac{r}{\nu} \right ) ^{-\nu n}$$.

120. When the present values and the amounts of annuities are desired, let the interest be convertible into principal at $$\nu$$ equal intervals in the year, while the annuity is payable at $$\pi$$ intervals therein, the amount of each payment being $$\frac{a}{\pi}$$.

121. Case I. $$\mu$$ being any whole number not greater than $$\nu$$, let $$\frac{1}{\pi} = \frac{\mu}{\nu}$$, so that the interest may be convertible into principal $$\mu$$ times in each of the intervals between the payments of the annuity.

Then will the amount of L. 1, at the expiration of the period $$\frac{1}{\pi}$$ be $$\left ( 1 + \frac{r}{\nu} \right ) ^\mu$$ (117), and the interest of L. 1 for the same time will be $$\left ( 1 + \frac{r}{\nu} \right ) ^\mu - 1$$; whence the present value of the perpetuity will be $$\frac{\frac{1}{\pi} a}{\left ( 1 + \frac{r}{\nu} \right ) ^\mu - 1}$$ (8), and the value of the same deferred $$n$$ years, will be $$\frac{a}{\pi} \cdot \frac{\left ( 1 + \frac{r}{\nu} \right ) ^{-\nu n}}{\left ( 1 + \frac{r}{\nu} \right ) ^\mu - 1}$$ (119), therefore the present value of the annuity to be entered upon immediately, and to continue $$n$$ years, will be $$\frac{a}{\pi} \cdot \frac{1 - \left ( 1 + \frac{r}{\nu} \right ) ^{-\nu n}}{\left ( 1 + \frac{r}{\nu} \right ) ^\mu - 1} = \text{V}$$.

122. Case 2. $$\mu$$ being any whole number greater than $$\pi$$, let $$\frac{1}{\nu} = \frac{\mu}{\pi}$$, so that the annuity may be payable $$\mu$$ times in each of the intervals between the payments of interest, or the conversion thereof into principal.

Then, at the expiration of the $$\frac{1}{\nu}$$th of a year, when the interest on the purchase-money is first payable or convertible, the interest on all the $$\mu - 1$$ payments of the annuity previously made, will be $$\frac{ar}{\pi \pi} \left [ (\mu-1)+(\mu-2)+(\mu-3)+\cdots\cdots\cdot\cdot+3+2+1 \right ] = \frac{a}{\pi} \cdot \frac{r \mu (\mu - 1)}{2 \pi}$$; to which, adding the $$\mu$$ payments of $$\frac{a}{\pi}$$ each (including the one only then due), the sum, $$\frac{a}{\pi} \left [ \mu + \frac{r \mu (\mu-1)}{2\pi} \right ]$$, is the simple interest which the value of the perpetuity should yield at the expiration of each $$\nu$$th part of a year, in order to supply the deficiency (both of principal and interest) that would be occasioned during each of those periods, in any fund out of which the several payments of the annuity might be taken, as they respectively became due; and since $$\frac{r}{\nu} : \frac{a}{\pi} \left [ \mu + \frac{r\mu(\mu-1)}{2\pi} \right ] :: 1 : \frac{a\nu}{r\pi} \left [ \mu+\frac{r\mu(\mu-1)}{2\pi} \right ] = a \left ( \frac{1}{r} + \frac{\mu-1}{2\pi} \right )$$, this last expression will be the value of such perpetuity with immediate possession (8); the value of the same deferred $$n$$ years, will therefore be $$a \left ( \frac{1}{r} + \frac{\mu-1}{2\pi} \right ) \times \left ( 1 + \frac{r}{\nu} \right ) ^{-\nu n}$$ (119). Whence it appears, that the present value of the annuity to be entered upon immediately, and to continue $$n$$ years, will be $$a \left ( \frac{1}{r} + \frac{\mu-1}{2\pi} \right ) \cdot \left [ 1 - (1 + \frac{r}{\nu})^{-\nu n} \right ] = \text{V}$$.

123. Case 3. When, in consequence of the annuity being always payable at the same time that the interest is convertible, $$\nu = \pi$$.

Since the interest of L. 1 at the expiration of the period $$\frac{1}{\pi}$$ will be $$\frac{r}{\pi}$$, the value of the perpetuity will be $$\frac{\frac{1}{\pi} a}{\frac{1}{\pi} r} = \frac{a}{r}$$ (8), whence, proceeding as before, we obtain the present value of the annuity, $$\frac{a}{r} \left [ 1 - (1+\frac{r}{\nu})^{\nu n} \right ] = \text{V}$$. When $$\nu = \pi$$, and consequently $$\mu = 1$$, the values of $$\text{V}$$, given in the two preceding cases, will be found to coincide with this.

124. According as $$\nu$$ and $$\pi$$ are each equal to 1, 2, 4, or are infinite; that is, according as the interest and the annuity are each payable yearly, half-yearly, quarterly, or continually, let $$\text{V}$$ be equal to $$y$$, $$h$$, $$q$$, or $$c$$, then will

125. The amount of an annuity is equal to the sum to which the purchase money would amount, if it were put out and improved at interest during the whole term.

For, from the time of the purchase of the annuity, whatever part of the money that was paid for it may be in the hands of the grantor, he must improve thus to provide for the payments thereof; and if the purchaser also improve in the same manner all he receives, the original purchase money must evident- 1em


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Page:Scientific Monthly, volume 14.djvu/599

 {|
 * colspan=2|
 * colspan=2 |NAMES OF CONTRIBUTORS ARE PRINTED IN SMALL CAPITALS.
 * , The History of Chemistry in China||aligh="right"|441
 * Adventures in Stupidity, ||aligh="right"|24
 * Aeronautic Accidents, ||aligh="right"|361
 * }
 * Adventures in Stupidity, ||aligh="right"|24
 * Aeronautic Accidents, ||aligh="right"|361
 * }
 * Aeronautic Accidents, ||aligh="right"|361
 * }

Airship. The Helium, 398

American Association for the Advancement of Science. Toronto Meeting, 105, 205; Salt Lake City Meeting, 587; Ornithologists' Union, 108; Anthropoid Primate, 588.

Baerc. W. J.. The Habits of Tarantulas, 482

BEALES. LA VERNE. The Negro Enumeration of 1920, 352

Bearp. J. Howarp. Publie Health Work, 140

Blood. Chemistry of the. GEorGE R. CowGILL, 161

Brace. Sir WILLIAM. Electrons and Ether Waves, 153

Casori. F.. A Curious Mathematical Title-Page, 294

CARMICHAEL. R. D.. Certain Unities in Science, 41; The Larger Human Worth of Mathematics, 447

CARPENTER. Forp A.. Aeronautic Accidents, 361

Cat. Homing Powers of the. FRANCIS H. Herrick, 525

CATTELL. J. McKEEn. The Organization of Scientific Men, 568

Cell Theory. JOHN H. GEROULD, 268

Chemistry, of the Blood. GrorcE R. CowGILL, 161; History of, in China. WILLIAM HENRY ADOLPH, 441; Falsifications in. JOHN M. STILLMAN, 560

Chinese Medical Education. Cowpry, 278

CocKERELL. T. D. A.. Dru Drury— an Eighteenth Century Entomologist, 67. .

Coker. R. E.. A Perpetual Submarine War, 345

Concilium Bibliographicum. The, 301

Conservation of the Mammals. BarTON WARREN EVERMANN, 261

Cowpry. E. V.. Chinese Medical Education, 278

Ey Vv.

—

CowGILL. GrorGE R.. Chemistry of |

the Blood, 161

Death. Apparent, or Latent Life. D. FRASER HARRIS, 429

Dehydration. HEBER W. YOUNGKEN, 332

'

Dru Drury. T. D. A. CoCKERELL, 67 Dusuin. Louis I.. The Mortality of Foreign Race Stocks, 94

Einstein Theory. Eclipses and the, 297

Ether Waves. Electrons and. Sir WILLIAM BraGG, 153; Theories of the. FERNANDO SANFORD, 547

EVERMANN. BarTON WARREN. The Conservation of the Mammals and Other Vanishing Animals of the Paeifie, 261

Fishes, the Study of. A. W. C. T. HEERE, 540

Fishing in the Mississippi. A. S. PEARSE, 186

Flower Seasons. CHARLES ROBERTSON, 201

Foods. The Preservation of. HEBER W. YOUNGKEN, 332; Unusual Human. ALBERT M. REESE, 475

Fossil Men. Disease and among. Roy L. Moopie, 391

Fresh Air. Mental and Physical Effects of. Wm. A. McCaLu and Bronson L. HvuESTIs, 131

Injury

Galen. LYNN THORNDIKE, 83

Genetics. Experimental, and Heredity. C. C. Litre, 401

GERCULD. JOHN H.. The Cell Theory, 268

GESELL. ARNOLD. Mental and Physieal Correspondence in Twins, 305, 415

Growth in Living and Non-Livine Systems. RaupH S. Litwie, 113

HAMILTON. G. Martian Polar Rifts, 579

Hariot. Thomas. F. V. Morey, 60

Harris. D. Fraser. Latent Life or Apparent Death, 429

HEERE. ALBERT W. C. T.. Fishes— Why Study Them, 340

Heredity and Experimental Geneties. C. C. Lirtte, 401

HeErinc. D. W.. Weather Control, 178

HERRICK. FrRANcIS H.. Homing Powers of the Cat, 525

HvueEstis. Bronson L., and WM. A. McCaui. Mental and Physical Effects of Fresh Air, 131

Hybridization. D. F. Jones, 5

H.,

Insects. Social Life among the. WiLLIAM MORTON WHEELER, 497

International. Language, 493; Meetings at Rome,


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Rh on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the increate, the invisible essence of all, the great immutable, who is THE ONE, is bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay,—that male being possessed of infinite wealth and the Grand-father of all creatures, took his birth in the race of the Andhaka-Vrishnis for the increase of virtue!

"And Satyaki and Kritavarma, conversant with arms, possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and competent in the use of weapons, took their births from Satyaka and Hridika. And the seed of the great Rishi Varadwaja of severe penances, kept in a pot, began to develop. And from that seed came Drona (the pot-born.) And from the seed of Gautama, fallen upon a clump of reeds were born two that were twins, the mother of Aswathama, (called Kripi,) and Kripa of great strength. Then was born the mighty Aswathama from Drona. And then was born Dhrishta-dyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishnā (Draupadi) resplendent and handsome, of bright features and excellent beauty. Then were born the disciples of Pralhad—Nagnajit and Suvala. And from Suvala was born a son Sakuni who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him as also born a daughter (Gandhari) the mother of Duryodhana. And both were well-versed}} in acquiring worldly profits. And from Krishna-Dwaipayana were born, in the soil of Vichitravirya, Dhrita-rashtra— the lord of men, and Pandu of great strength. And from Dwaipayana was also born, in the Sudra caste, the wise and intelligent Vidura, conversant with both Dharma and Artha, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them was Yudhish-thira. And Yudhish-thira was born (of the seed) of Dharma (Yama—the god of justice); and Bhima of the wolfe's stomach of Maruta (Pavana or Vayu—the god


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Page:The Burmese & Arakanese calendars (IA burmesearakanese00irwiiala).pdf/15

1. Of natural measures of time, denoted by revolutions and rotations of the heavenly bodies, the best-known and most important are the year, the lunation or synodic month, and the day. The principal artificial measures are the solar month (one-twelfth of a year}, the week, the hour, the minute, and the second.

2. For a description of the different measures of the year and month (tropical, sidereal and anomalistic years, synodic, sidereal, anomalistic, tropical and nodical months) the reader is referred to text books of astronomy. Such a description would be too lengthy to insert here.

3. The tropical year, lunation and day vary slightly in length, but none of them is ever an even multiple or sub-multiple of another. Therefore the problem of constructing a calendar to measure time by these three units is a very complex one. In Europe. Julius Cæsar simplified it enormously by abandoning the lunation altogether, and dividing the year into twelve artificial solar months without any remainder. This was not done in Asia, where lunations are still used.

4. Other methods of simplifying the problem are—

These methods have been adopted to varying extents at different times and in different parts of Asia, as will be seen later.


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text: Report of the General Committee of Public Instruction of the Presidency of Fort William in Bengal for the Year 1836


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A cursory review of the local history of the Willamette valley can but arouse enthusiastic pride in the work of the heroic men and women who have succeeded in bringing this portion of Oregon up to the position of grandeur and future promise it occupies among the grand galaxy of progressive western states. The publishers are especially gratified with the character of the book they are able to herewith present. The citizenship of the Willamette valley is of a high standard, and the histories presented in this volume are such that can but be looked upon with great admiration and satisfaction, not only by those immediately interested, but by the citizens of older states who must feel gratification in knowing that our Union is able constantly to produce citizens of courage and ability to strengthen and broaden our sisterhood of states. The commonwealth of Oregon has been very largely founded and fostered by the suns of the eastern and middle western states, and the entire country is proud of the achievement. The last fifty years have witnessed a marvelous, almost miraculous, growth in material prosperity, which has been only in keeping with the progress made in art, literature and educational lines, and the whole, in turn, but augurs the great possibilities of the advancing century. And in every particular Willamette valley is keeping well abreast of the other portions of Oregon in the progress of material and educational improvement.

In the following pages mention is made of many of the men who have contributed to the development and progress of this region-not only capable business men of the present day, but also honored pioneers of years gone by. In the compilation of this work, and in the securing of necessary data, a number of writers have been engaged for many months. They have visited leading citizens, and have used every endeavor to produce a work accurate and trustworthy in even the smallest details. Owing to the great care exercised in the preparation of biographies, the publishers believe they are giving their readers a work containing few errors of consequence. The biographies of some representative citizens will be missed from this work; this, in some instances, was caused by their absence from home when our writers called, and in other instances was caused by a failure on the part of the men themselves to understand the scope of the work. The publishers, however, have done everything within their power to make the volume a representative work,

The value of the data herein presented will grow with the passing years. Many facts secured from men concerning their early experiences in the state are now recorded for the first time, and their preservation for future generations is thus rendered possible. Posterity will preserve this volume with care, from the fact that it perpetuates biographical history which otherwise would be wholly lost. In those now far-distant days will be realized, to a greater degree than at the present time, the truth of Macaulay's statement that "The history of a country is best told in the record of the lives of its people." CHAPMAN PUBLISHING CO., CHICAGO.


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text: Poems, Chiefly Lyrical/Recollections of the Arabian Nights


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text: One of a Thousand/Cutter, Leonard Richardson


text: One of a Thousand/Daggett, Handel N.

title: One of a Thousand/Daggett, Handel N.


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text: One of a Thousand/Daggett, Homer M.

title: One of a Thousand/Daggett, Homer M.


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UMMER had come and Little Elephant was glad. Now he could play outdoors every day. Little Elephant loved the summer.

One day Mother Elephant said, "Little Elephant, tomorrow we are gang to visit Uncle Oliver Elephant, down on the farm."

Little Elephant jumped up and down on all four feet, and raised his trunk and trumpeted, "Humpha! Humpha! Humpha!" which meant, "Hooray! Hooray! Hooray!"

The next morning Father Elephant tromped up to the attic and brought down the big suitcases. Mother Elephant began to pack them.

By the time everything was packed, the suitcases were so full they wouldn't shut. Little Elephant sat on the lid of the biggest one and bounced and bounced,


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 but still it wouldn't go down. Finally they called Father Elephant. "That's easy," he said, and plopped—one big foot on the cover. Bang! It was shut.

That afternoon they got on the train. Little Elephant was excited because he had never been on a train. "Ding-dong, ding-dong, ding-dong!" went the bell. And the whistle shrieked, "Too-oo-oot, too-oo-oot!" Father Elephant stood on the platform waving good-by.

At first Little Elephant sat quietly in his seat, and watched the trees and houses and telegraph poles go whizzing past the window. Then he grew restless. This bothered Mother Elephant, who was trying to take a nap.

"Do sit still, Little Elephant," she said, "and stop wiggling."

It was a long train ride and Little Elephant got very tired. First he read the picture book Mother Elephant had brought. Then he ran up and down the aisle and looked out of the window. Finally there was nothing more to do, except ask questions.

"Is this the station?" cried Little Elephant, every time the train stopped.

But Mother Elephant always said, "Not yet," for she couldn't sleep now.

Little Elephant didn't see how he could wait any


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 longer. Then Mother Elephant said, "Little Elephant, how did you get so dirty? What will Uncle Oliver and Aunt Amy say? Go down to the little room at the end of the aisle, and wash your face and trunk. And don't forget to wash your ears!"

Little Elephant hated to wash his ears. They were such terribly big ears! When he reached the little room, he ran the water in the basin and began to wash. But the train was swaying and the water wouldn't stay still. It rushed first to one side and then smacked against the other side.

Little Elephant couldn't stand still either, with the train swaying so. He tried to wash his face but the soap got in his eyes. He felt all around for a towel. Where were the towels?

Finally he got one eye open and saw a nice pile of them on the rack over his head. He reached for one with his trunk. But just then the train gave a long whistle—"Too-oo-oo-oot!" and looped around another curve.

CRASH! BANG! The next thing Little Elephant knew, he was sitting on the floor buried in a heap of towels.

When the train straightened out again Little Elephant dried his eyes and trotted back up the aisle. Mother Elephant put on her glasses. Then she lifted


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 each one of Little Elephant's big ears and looked inside. "Little Elephant, did you wash your ears?" she asked sternly.

Little Elephant stood first on one foot and then on the other. He didn't know what to answer. "A little," he said at last, looking down his trunk.

"Humph! I thought so!" scolded Mother Elephant. "Now go back and wash them thoroughly. A big Little Elephant like you should be able to wash his own ears."

When Little Elephant came back the second time the train was pulling into a station.

"Here we are!" called Mother Elephant. "Hurry up!"

There was jolly Uncle Oliver Elephant, standing on the platform. Little Elephant knew it was Uncle Oliver because he had on baggy red overalls and a large straw hat, and he was chewing a wisp of hay. "We-e-ell! Ble-e-ess my soul! If it isn't Little Elephant!" boomed Uncle Oliver, as he lumbered down the platform to meet them. "Have you come to help me on the farm, young fellow?"

Uncle Oliver's funny little open car was standing beside the platform. "Get in, get in!" he said.

Little Elephant didn't see where they could put the suitcases, for Mother Elephant filled up the whole


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 back seat, and then some. But Uncle Oliver tied two on behind and one on a front fender. Little Elephant hopped into part of the front seat. Then Uncle Oliver cranked the car.

At once the whole car began to shake. "Chunkety-chunkety-chunk!" roared the engine.

"There!" cried Uncle Oliver as he jumped inside and grabbed the wheel. Away they went down the road in a cloud of dust.

"You squeeze the horn," shouted Uncle Oliver.

Little Elephant reached over and took hold of it. "Honk! Honk!" The chickens ran screeching across—the road. Little Elephant was having fun. "Honk! Honk! Honk! Honk!" Everyone jumped out of their way. Little Elephant looked around him at the farms and the big red barns. He saw the horses and cows in the meadows, the ducks on the ponds, and the pigs and chickens in the barnyards. Little Elephant knew he was in the country now, and he was glad.

Pretty soon they came to the farm. There on the porch was Aunt Amy Elephant with a big apron tied around her waist. "My, my, Little Elephant," she said. "What a big Little Elephant you've grown to be!"

Little Elephant stood there swinging his trunk—from side to side and scowling. He hated grown-ups to tell him he was a big Little Elephant. Just then


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 Oliver said, "Here, Little Elephant, help me with these suitcases," and Little Elephant felt better.

Aunt Amy and Mother Elephant hadn't seen each other for a long time, so they locked their trunks together and went into the house, talking as fast as they could.

As soon as the suitcases were unpacked, Little Elephant put on a pair of red overalls that were just like Uncle Oliver's, only smaller. When he came downstairs Uncle Oliver took an old straw hat from the peg on the kitchen wall and stuck it on Little Elephant's head. Uncle Oliver said, "Now you look like a real farmer." And he laughed so hard he shook all over.

"I've planted a garden for you, Little Elephant," he said, "Come and see it."

In the garden were two rows of carrots, one row of beets, three rows of radishes, two rows of string beans, and four rows of onions, for Little Elephant just loved green onions. And it was all edged around with sunflowers. Little Elephant was pleased about his garden until Uncle Oliver said, "But you'll have to keep it weeded. You'd better start today."

Little Elephant looked down his trunk, and flapped his big ears. He was sure he wouldn't like weeding that garden.

"But it's fun," said Uncle Oliver. "See, you do it


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this way." He grabbed hold of a little green stem with his trunk, twisted it around, gave it a yank, and up it came. Little Elephant thought he would try one. It came out so easily he pulled another and another.

"Didn't I tell you it was fun?" asked Uncle Oliver. "You'll soon have it all weeded." Then Uncle Oliver went away to saw wood and pump some water.

Little Elephant kept on pulling, tossing the weeds into a nice pile. "I'll just pull them all out," he thought, "and surprise Uncle Oliver." The pile grew bigger and bigger.

When Uncle Oliver came back carrying a pail of water in his trunk, he stopped to look. Then he dropped the bucket of water with a great splash. "Bless my soul!" he cried. Uncle Oliver always said that when he was excited. "Bless my soul! You've pulled up all your onions!"

Little Elephant felt like crying when he saw what he had done. All his lovely green onions! He blinked


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