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Rh wanted in its mouth, like a dog. During Madame Helvetius's last illness, the poor animal never quitted her chamber, and though it was removed after her death, it returned again next morning, and slowly and mournfully paced to and fro in the room, crying piteously all the time. Some days after its mistress's funeral, it was found stretched dead upon her grave, having, it would seem, died of grief.

There is a well-authenticated story of a Cat which having had a thorn taken out of her foot by a man servant, remembered him, and welcomed him with delight when she saw him again after an absence of two years.

As a strong instance of attachment, I can quote the case of a she Cat of my own, which always waited for me in the passage when I returned home of an evening, and mounted upon my shoulder to ride upstairs. Returning home once after an absence of six weeks, this Cat sat on the corner of the mantel-piece, close by the bed, all night, and as it would appear wide awake, keeping a sort of guard over me, for being very restless I lay awake a long while, and then awoke again, several times, after dozing off, to find upon each occasion Miss Puss, with wide open eyes, purring loudly. I may add, that although, when we have gone away from home,

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 same; he is a Voluntier in both, a willing Servant to the Devil, and desires not to be delivered from the pleasing necessity.

I am the longer upon it here, as I said before, because indeed 'tis the same thing in all the other wicked things I have mentioned in this Work. Whence comes all the indecent lawful Things we have been talking of, but from this Sin of Sodom, (viz.) Fulness of Bread? while the Stomach is gorged with animal Food, of which no Nation in the World feeds like us; while the Blood is filled with these pungent Particles, and the Veins swelled with animal Spirits, no wonder the seminal Vessels are over full, and summon the Man to a Dismission or Evacuation, even at the Price of his Virtue, of his Conscience, and of his Reason.

them that are truly desirous to prevent this unhappy eruption of Consequences, begin in the right Place; abate the first Mischief; let them remove the causing Evil, and the consequent Evil will die of course.

A Mortification of the Palate would be an effectual Reformation upon the Life; by a due Regimen of Diet we might bring our selves to be a reformed regular Nation; and I see no other Way ever to bring it to pass.

are ruined in our Morals by lawful Things; the Excesses in our lawful Enjoyments make them criminal; even our needful Supplies of Life are the ruin of Life. We not only dig our Graves with our Teeth, by mingling our Diseases with our Food, nourishing Distemper and Life together, but we even eat our Way into Eternity, and damn our Souls with our Teeth; gnawing our Way through the Doors of the Devil's Castle

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


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10 pha, ష sha, స sa హ which have the vowel written separate from them, likewise have the vowel  ి i written, in the same manner, separately.

ఉ or the vowel U as in full, put; or oo in foot. ఊ or the same vowel long, as ū in truth or oo in root, shoot, pool.

The form is constantly used for this vowel; but grammarians assert that this form belongs to R as will be stated under that letter.

The second forms are ు  ూ along with which  (the sign of ă) is used: excepting the nine letters that never use. Thus.

కు is ku and కూ is kū; which is formed by adding ా to  ు.

కు is ku ఖు khu గు gu ఘు ghu చు chu ఛు chhu జు ju జూ jū ఝు jhu టు tu ఠు thu డు du ఢు dhu ణు nu తు tu థు thu దు du ధు dhu ను nu పు pu ఫు phu బు bu భు bhu ము mu యు yu రు ru ఱు ru లు lu ళు lu వు vu శు su షు shu సు su హు hu క్షు xu.

Here it will be observed that the letters ప p ఫ ph and వ v add this vowel in a peculiar manner. This is done to distinguish them from ఘ gh and మ. But in common hasty writing these distinctions are sometimes confounded and we even find పు pu shaped మ Thus the word పురాణం purānam (a history) is written thus పురాణం- తప్పు tappu, a fault, is written తమ. In like manner న N is often written for స S. But over S and P when thus written, a little upright dash is placed, to denote that the vowel out to be separate from the consonant.

In common writing, the letters ఙ zu and ఙూ zū are often


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50 the Cats have taken their meals and spent most of their time with the servants, yet upon our return they have immediately resumed their old ways, and cut the kitchen dead.

By the report of a police case at Marlborough Street, on the 28th of June last, it appeared that a husband, brutally ill-using his wife, flung her on the ground, and seizing her by the throat, endeavoured to strangle her. While, however, she lay thus, a favourite Cat, named "Topsy," suddenly sprang upon the man, and fastened her claws and teeth in his face. He could not tear the Cat away, and was obliged to implore the woman he had been ill-using to take the Cat from him to save his life.

The Cat is reproached with treachery and cruelty, but Bigland argues that the artifices which it uses are the particular instincts which the all-wise Creator has given it, in conformity with the purposes for which it was designed. Being destined to prey upon a lively and active animal like the mouse, which possesses so many means of escape, it is requisite that it should be artful; and, indeed, the Cat, when well observed, exhibits the most evident proofs of a particular adaptation to a particular purpose, and the most striking example of a peculiar instinct suited to its destiny.

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Rh Every animal has its own way of killing and eating its prey. The fox leaves the legs and hinder parts of a hare or rabbit; the weasel and stoat eat the brains, and nibble about the head, and suck the blood; crows and magpies peck at the eyes; the dog tears his prey to pieces indiscriminately; the Cat always turns the skin inside out like a glove.

Mr. Buckland relates the case of a gamekeeper who bought up all the Cats in the neighbouring town, cut off their heads, and nailed them up as trophies of veritable captures in the woods. In a gamekeeper's museum, visited by the same writer, were no less than fifty-three Cats' heads staring hideously down from the shelves. There was a story attached to each head. One Cat was killed in such a wood; another in such a hedge-row; some in traps, some shot, some knocked on the head with a stick; but what was most remarkable was the different expression of countenance observable in each individual head. One had died fighting desperately to the last, and giving up its nine lives inch by inch. Caught in a trap, it had lingered the night through in dreadful agony, the pain of its entrapped limb causing it to make furious efforts to free itself, each effort but lending another torment to the wound.

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52 In the morning the gamekeeper had released the poor exhausted creature for the dogs to worry out what little life was left in its body. The head dried by the heat of two summers, the wrinkled forehead, the expanded eyelids, the glary eyeballs, the whiskers stretched to their full extent, the spiteful lips, exposing the double row of tiger-like teeth, envenomed by agony, told all this. The hand of death had not been powerful enough to relax the muscles racked for so many hours of pain and terror.

Another Cat's head wore a very different expression; she had neither been worried nor tortured. Creeping, stealthily, on the tips of her beautifully padded feet, behind some overhanging hedge, the hidden gamekeeper had suddenly shot her dead. In death her face was calm; no expression of fear ruffled her features; she had been shot down and died instantly at the moment of anticipated triumph.

A third head belonged to a poor little Puss that had died before it had attained the age of cathood; her young life had been knocked out of her with a stick: her head still retained the kitten's playful look, and there was an appealing expression about it as though it had died quickly, wondering in what it had done wrong.

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Rh glaring piece of sophistry—so glaring, and so opposed to the ordinary doctrines of Socrates, that it is worth quotation. There is no rule which the sage is oftener represented as enforcing in all forms, than that no man should undertake to perform or superintend any business of which he has not competent special knowlege [sic]. This maxim was entirely of a piece with what we know from elsewhere of the Socratic doctrine, that virtue itself is knowledge, and life an art. Now, in the fourth chapter of the third book of the 'Memorabilia,' one Nichomachides is represented as coming disgusted from the election of office-bearers, and complaining to Socrates that the Athenians were capricious as ever—that after long military service, with credit, in all the lower grades of command, and after receiving many wounds in action, his claims had now been set aside, and another man, who had hardly seen any service, and who knew nothing except how to make money, had been chosen general. Socrates, however, did not give the least sympathy to the complainant. He took the opposite side, and declared that he who is a good man of business has capacities for managing anything, whether it be a family, a city, or an army. In vain did Nichomachides argue that when it came to fighting, the good man of business might find himself at a loss. "Not at all," said Socrates; "he will see exactly what is to be aimed at, and take the proper means accordingly." The paradox here is so great that we can hardly help believing that the conversation actually took place, though Xenophon is not subtle enough to point out, or perhaps to see, its bearing. On the one


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 THE

OF THE

AND

.

VOL. I.

SINGAPORE:

1847.


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 CONTENTS.

Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 1/The Present Condition of the Indian Archipelago, by, Member of the Asiatic Society, Corresponding Member of the Batavian Society of Arts and Sciences. ... 1-21.

, by, Esq., A. B., Senior Surgeon of the Settlement of Prince of Wales' Island, Singapore and Malacca. ... 22-29.

... 30-31.


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112 hand, we observe Socrates giving way to the love of contradiction, which is apt to be engendered in those who are accustomed to be looked up to. It is like Dr Johnson "sitting upon" one of his admirers. Again, Nichomachides may have been a very stupid man, and really unfit for command, which would give a justification to the line taken against him. Still further, it may be said that it was part of the Socratic method, as revealed by Plato, though not by Xenophon, to see different sides to every truth. In one sense it is true that special experience is required for every department; but it is also true that general ability is available in whatever sphere it be applied.

Socrates was not always allowed to take the aggressive side in discussion. He was sometimes cross-questioned after his own fashion, and put upon his mettle. Aristippus, who had very little reverence in his composition, is reported to have attacked him with the inquiry, "whether he knew anything good?" in order that, if he mentioned anything usually considered good, such as health, strength, &c., Aristippus might refute him by proving that it was sometimes an evil. But Socrates parried the question, asking in return, "Good for what? Do you mean good for a fever?" "No," said Aristippus, "I do not." " Good for sore eyes?" "No." "Good for hunger?" "No, not that." "Well, then," said Socrates, "if you mean to ask me whether I know anything good which is not good for anything in particular, I neither know such, nor do I wish to know it." The tables are thus cleverly turned, and Socrates obtains a


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Rh dialectical victory by silencing his opponent. In doing so, he commits himself to the position that "good" is a relative idea, and that he has no conception of any absolute good. An antagonist worthy to encounter him would have followed him up into this position, and would have asked, "If goods are manifold and relative, how do you account for their common name?" And to this Socrates would have had to give an answer which would have revealed to us his exact opinion on the nature of universal terms.

Aristippus, however, relinquishing this point, took up another, and asked Socrates "if he knew anything beautiful?" He replied, "Yes, many things." On which it was asked "whether these were all alike?" and Socrates said, "On the contrary, very unlike." "Then how can they be all beautiful?" To this Socrates replied by giving a theory of the Beautiful, which identified it with the relative good, or, in other words, the Useful. "What!" said Aristippus, "can a dung-basket be beautiful?" "Of course it can," said Socrates; "and a golden shield can be very ugly, if the one be well fitted for its proper use, and the other not." Pursuing this theme, he applied his doctrine to beauty in architecture, asserting that it simply consisted in the adaptation of buildings to the use for which they were intended. Thus he said that paintings and frescoes on the walls of houses often detracted from the comfort, and therefore from the beauty, of those houses, by necessitating the building of the walls in a particular way, by which the sun was too much excluded. We have here the first statement,


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Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 1/Annual Remittances by Chinese Immigrants to their Families in China ... 35-37.

Notes, by. ... 38-48.
 * A Malay Poem, with an English Translation and

, by, Bishop of Isauropolis and Vicar Apostolic of Lower Cochin China. 49-65,109-118.

, by the, M. B. S. &c. ... 66.

 * by, Esq., Hon. M. Newcastle Nat Hist. Soc., Surveyor to Government: 61-74.

, ''Mem. Dir. and Sec. Bat. Soc.; Med. Serv. Neth. India.'' ... 75-76.
 * by

 * by, C.M.R.A.S. & M.A.S.C. ... 81-100.


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114 crudely made, of that relative theory of beauty which was adopted in modern times by Alison, Jeffrey, and others. We cannot tell how far it embodied the real opinion of Socrates, because when great men discuss things with their pupils, we cannot be sure how far they open their whole mind. And we know it to have been the object of Socrates rather to awaken inquiry than to give results. That his hints took root and germinated in the minds of others, we may see abundantly from the luxuriant and varied thought of Plato.

Other theories of Socrates given in the 'Memorabilia' might seem to require qualification. As, for instance, that Temperance and all the other virtues are identical with Wisdom. This ignores all distinction between the intellect and the will of man, and is opposed to acknowledged facts. In arguing with Hippias, who, like Aristippus, tried to confute him with questions, Socrates laid it down that Justice consists in obeying the laws. This position, by itself, would hardly be maintained, for it would amount to what in modern times has been called "Hobbism," which makes the legislator a creator of right and wrong. But Socrates modifies the theory by saying that in addition to the laws of the state there are "unwritten laws" which are in force among all mankind, or which, if not recognised, bring their own punishment. As an instance he mentions the rule that parents must not marry their children, for which he gives the apparently insufficient sanction that such marriages would imply a too great disparity of age. Another instance of an


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Rh unwritten law here given is, that "men must do good to those who have done good to them." In the doctrine that justice consists in obeying the laws, Socrates doubtless had an important meaning in view—namely, he wished to protest against the too great individualism of his times, and to assert that the first duty of man is to consider himself as a social being, bound up with his fellow-men in a great organism, of which the laws of his country are the expression. But to follow out such questions, and to attempt to fix more definitely the position of Socrates in the history of philosophy, would be beyond the scope of this chapter, and indeed it would be undertaking more than the whole 'Memorabilia' of Xenophon would furnish data for.

We have already given the chief features of that book. It is not necessary to go minutely into the conversations of Socrates with Parrhasius the painter, and Clito the sculptor. The teacher seems to have been a little carried away by the lust of giving advice, when he lectured these artists on choosing beautiful subjects, and on making their figures express the emotions of the mind. In talking with a corslet-maker, he appears to have aimed at getting a logical definition of what was meant by a corslet "fitting well." The story of his visit to Theodota, a beautiful courtesan, is perhaps best told of all the tales in the 'Memorabilia,' and if we make certain allowances for the manners and ideas of the age, it gives most idea of the Socratic grace and versatile politeness. Socrates evidently tried to draw on this lady, in the course of talk, to some degree of moral elevation, but she did not understand


text:
Author:Gregory Jay

Works

 * The Engaged Humanities: Principles and Practices for Public Scholarship and Teaching (2010)

title: Author:Gregory Jay


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116 him, so he gradually and gracefully backed out of the interview. Socrates was of far too catholic a spirit to consider any class or phase of society excluded from the scope of his mission. But he was not a man to throw pearls before swine; he adapted himself to the atmosphere in which he found himself, but always endeavoured indirectly to purify and improve it, and if much could not be done in this way, to do a little.

A somewhat fuller picture of Socrates discharging this last-named function is given by Xenophon in the 'Banquet,' an imaginary dialogue, which represents the philosopher at a gay Athenian supper-party. The incidents related are as follows:—A beautiful youth, named Autolycus, had gained the victory in the pancratium, or contest of wrestling and boxing at the public games. Callias, a wealthy Athenian, a friend of the boy's father, and having a great regard for him-


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Rh self, gave a supper in his honour. Meeting Socrates and some of his followers, he invited them to come, saying that "his party would he much more brilliant if the rooms were graced with the presence of men of culture and refinement, instead of being filled with generals and cavalry officers, and political place-hunters."

When they were seated, the dazzling beauty of Autolycus became a "cynosure" to the eyes of all the guests. They were like men impressed by a superior presence. They gazed on him in a sort of awe, and proceeded with their supper in silence. This mood was interrupted by a knocking at the door, and Philippus, a professional buffoon, requested entrance. He was told to join the feast, and attempted some jokes, which at first met with no response, till his comic expressions of grief at finding that "laughter had gone out of fashion, and that his occupation was gone," set some of the guests a-laughing.

Presently a "nautch" was introduced. A man of Syracuse brought in a girl who played on the flute, and a boy and girl who danced. After having some music, the host suggested that perfumes should be handed round. Socrates opposed this, saying that "the only odour which a man ought to relish was the smell of the oil used in the gymnasia." To which the father of Autolycus said, "That's all very well for young men, Socrates, but what are old fellows, like you and me, who no longer frequent the gymnasia, to scent ourselves with?" "With the odours of honour and virtue," said Socrates. Whereon it was asked "where such odours could be procured?" And an incipient


text:
Author:Meredith T. Niles

Works

 * Why we publish where we do: Faculty publishing values and their relationship to review, promotion and tenure expectations, with Lesley A. Schimanski, Erin C. McKiernan, and Juan Pablo Alperin (2020)

title: Author:Meredith T. Niles


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118 discussion arose, which was presently dropped, "whether virtue could be learned from others?"

They then witnessed some feats of the dancing-girl, who threw up and caught twelve hoops to the sound of music, and afterwards threw somersaults through a hoop stuck round with swords. This wonderful exhibition caused Socrates to remark, that "the talent of women is not at all inferior to that of men, though they are weaker in bodily strength. So that any one who had a wife might confidently instruct her in whatever he wished her to know." This observation caused Antisthenes to put it to Socrates, "Why, if he thought so, did he not educate Xanthippe, instead of leaving her the most notoriously ill-conditioned wife in existence?" To which Socrates replied, that "as those who wish to excel in riding often choose restive horses, because if they can ride these they will easily manage any others; so he, wishing to converse and associate with mankind, had chosen to have a wife of this kind, knowing that if he could bear her society, he would be able to get on with any one else in the world."

Then the boy danced, and was admired by all; and Socrates excited much amusement by telling the Syracusan that he should like to learn dancing from him. When the company laughed, he gravely informed them that "he was sure the exercise would do him a great deal of good; it called out all the powers of the body, and might be conveniently practised in private, which would just suit him."

Philippus, the jester, now gave a comic parody of


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... 101-108.

, Bishop of Isauropolis and Vicar Apostolic of Lower Cochin China, by the Cochin Chinese Govt. in 1846, 119-126.

... 120-149, 183-222.


text:
Author:Lesley A. Schimanski

Works

 * Why we publish where we do: Faculty publishing values and their relationship to review, promotion and tenure expectations, with Meredith T. Niles, Erin C. McKiernan, and Juan Pablo Alperin (2020)

title: Author:Lesley A. Schimanski


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Rh the boy's dancing, and when exhausted with his exertions, called for some wine, which Callias commanded to be handed round; and Socrates gave his theory of the way in which they ought to drink—"not in huge quantities at once, which would be like a deluge of rain beating down the plants, but in small cups repeated frequently, which like gentle dew would refresh their spirits." And this mode of potation was made the order of the night.

There was more music; but Socrates urged that they ought not to be entirely dependent for their amusement on these children, but should by conversation entertain each other. The question now arose, "What each of the party most prided himself on?"

Callias prided himself on making others better.

Niceratus, on knowing all Homer by heart.

Critobulus, on his beauty.

Antisthenes, on his wealth.

Charmides, on his poverty.

Socrates, on his powers as a go-between.

Lycon, on his son Autolycus.

Autolycus, on his father Lycon.

Hermogenes, on the merit and power of his friends.

Then they had to justify their boasts, and it turned out that Callias was proud of making others better, because he did so by giving them money, so as to render them less necessitous, and less tempted to do wrong. Niceratus was proud of his knowledge of Homer, as being an encyclopædia of wisdom. For present purposes he wished to apply his knowledge


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text:
Author:Erin C. McKiernan

Works

 * Why we publish where we do: Faculty publishing values and their relationship to review, promotion and tenure expectations, with Meredith T. Niles, Lesley A. Schimanski, and Juan Pablo Alperin (2020)

title: Author:Erin C. McKiernan


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120 by asking for an onion, which Homer said was the proper accompaniment of drink. Critobulus prided himself on his beauty, on account of the influence it had over others. Charmides, on his poverty, for he had not half the trouble since he had lost his estates. Antisthenes, on his wealth, for it consisted in having little, but wanting less. Hermogenes, on his friends, because these were the gods who took such care of him, as to intimate by dreams and auguries what he ought to do and what avoid. Socrates, on his skill as a go-between, which consisted in making people acceptable to others, and on a larger scale pleasing to the State. And this he effected by improving their minds. All these different claims and assertions led to various repartees. And, amongst other things, Socrates disputed the pre-eminence in point of beauty with Critobulus. The beauty of anything consisting in its adaptability to its proper function, Socrates argued that his own prominent eyes, which could look to the sides, must be handsomer than those of Critobulus. His broad nostrils, more adapted for smelling, must be handsomer than a delicate nose. His huge mouth, which could contain large morsels, must bear off the palm. A ballot-box was handed round among the guests to decide this rivalry, but every vote, as might be expected, was given in favour of Critobulus.

In the mean time the Syracusan became irritated that the attention of the company had been drawn off from his troupe, and he began to attack Socrates with some quotations from the 'Clouds' of Aristophanes, calling him "the Thinker," and asking him, "How


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Rh many fleas' feet distant he was?" which some of the others were for resenting as an insult. But Socrates good-humouredly passed the matter over with some light badinage. He turned the subject by himself favouring the company with a song; after which the dancing girl performed some feats on a potter's wheel. On which Socrates made a remark something like Dr Johnson's—"Very wonderful—would it were impossible!" And he added, that after all, "almost everything was wonderful, if people did but consider it. For instance, why did the wick of the lamp give light, and not the brass? Why did oil increase flame, and water put it out? In order, however, not again to disturb hilarity by too much grave conversation, he would suggest that the dancers, instead of contorting their bodies, should perform something graceful and beautiful, like the pictures of the Graces, the Hours, and the Nymphs."

The exhibitor, pleased with this suggestion, went out to prepare; and Socrates, having the coast clear for a while, gave a discourse on love, distinguishing the heavenly from the earthly Venus, the latter inspiring mankind with love for the body, the former with the love of the soul and of noble actions. This distinction


text:
Author:Juan Pablo Alperin

Works

 * Why we publish where we do: Faculty publishing values and their relationship to review, promotion and tenure expectations, with Meredith T. Niles, Lesley A. Schimanski, and Erin C. McKiernan (2020)

title: Author:Juan Pablo Alperin


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OF LONG AGO schools like ours to attend, and so he could neither read nor write, and he had little idea of Europe and none whatever of America.

Of all the people he knew, only the priests in the temple near his home could read and write, and no one in all Europe or Asia or Africa had ever heard of America — for this was many hundred years before Columbus was born.

The priests soon noticed that Gupta was brighter than the other boys in the village, and so they took him to the temple and taught him to read and write. They also taught him to write the numbers to four, which was as far as they themselves certain how to write them, but these numbers did not look at all like most of ours. The first three numerals were simply straight marks, like those the Romans used, and the four looked like our plus sign.

Gupta learned to write numbers with a sharp iron pencil which scratched slightly into a piece of palm leaf. Books were always 35


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. by Lieut Colonel, ... 146-149.

, by. ... 151-168.

, by. ... 171-182.

, comprising brief notices of some of the more remarkable " Testacca" in Singapore and its neighbourhood; with an appended catalogue of Singapore Shells arranged in conformity with Lammarck's System, by, M. D. ... 225-241.

Prefatory remarks, 225-226.— Paucity of larger shells, 228.— Greater


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 PREFACE.

The design of this Journal has been so fully explained in the Prospectus, that we might have dispensed with any Preface, if we had not been desirous of recording the cor- dial reception which has been given to the proposal to establish it. In particular, the warm interest which the Honorable, Governor of the Straits Settlements, has, from the first, taken in the project, and the cordial encouragement and support which he has given to it, demand a special acknowledgement. The Bengal Government have countenanced the work in the manner recommended by him, not only by liberally subscribing to it, but by authorizing every facility to be given for the communication of information by the Officers of Government in the Straits Settlements. From most of the local Authorities we have received assurances of their aid; and the knowledge which they possess, and the op- portunities which they enjoy of obtaining information, give a high value to their assistance. Many Residents in the Straits, whose names will appear in good time where we most wish to see them, had no sooner become acquaint- ed with our design than they promised contributions; and the valuable article on Gutta Percha which we are enabled to present in the first number, with its important and original information, is an earnest how able and willing they are to co-operate in rendering our countrymen better acquainted with the Archipelago and its resources.

We shall endeavour to keep two principal objects stea- dily in view. The first is, to present as many papers as possible that are either original or new to the English reader. The second is, to make the Journal a work of reference on all subjects connected with the Archipelago.


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122 was copiously illustrated with instances, and the discourse ended with an address to Autolycus, exhorting him to nobility of life, and to prepare himself for serving his country. When it was concluded, the actors entered, and performed a ballet, representing the loves of Bacchus and Ariadne. The guests now retired to their homes; but Autolycus, who was in training, set out to take a walk, in which he was accompanied by the host, his father, and Socrates.

And here we must take leave of the great Athenian sage, on whom, though he left no writing of his own, so many volumes have been and will be written. In another imaginary dialogue, that on "Household Economy," Xenophon introduces him, but only to make him a mouthpiece, so we may be content to treat that work merely with reference to the matter of its contents. Xenophon's representation of his master is considered to be inadequate; and yet we shall have failed to do justice even to that representation, if we have not led our readers to conceive of Socrates as of a very remarkable, wise, and lovable being.


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NUMBER STORIES Number Stories, p36-illustration.png PALM-LEAF ARITHMETIC An old arithmetic from India, written on strips made from the leaf of a kind of palm

written in this way in India at the time that Gupta lived, and indeed for many years thereafter, and they looked very different from the book which you are reading. 36


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OF LONG AGO Number Stories, p37a-illustration.png EARLY NUMERALS Probable number forms from inscriptions on stone made in the third century B.C.

When Gupta grew a little older he learned of another kind of numerals. Some priests had seen these numerals cut on the walls of a cave where pilgrims often rested for the night. It is here that we have almost the first traces of our present system of writing numbers, and they are more than two thousand years old. There was no zero, however; no one could write a number like 207 in the way that we write it, and so the figures were no better than those of Hippias, Daniel, or Titus, or even of Lugal, Ahmes, or Chang.

Number Stories, p37b-illustration.png EARLY NUMERALS Probable number forms from inscriptions made in a cave in India in the second century B.C. 37


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NUMBER STORIES Long after Gupta died, and about a thousand years ago, someone had the wisdom to invent the zero, and after that it was easy to write numbers as we write them to-day.

About the time that the zero was invented there was born in the country near the Caspian Sea a boy whose parents named him after Mohammed (mṓ hăm'ĕd), the great religious leader of the Arabs.

Little Mohammed was a very bright boy, and Moses his father let him study with one of those wise men who watched the stars and thus told the time, for clocks and watches were then unknown.

Mohammed became so well known as a scholar that while still a young man he was called to Bagdad (båg däd') to be the caliph’s (kā'lĭf) astronomer. The caliphs were the kings of the country about the Tigris (tī'grĭs) River, and many stories are told about them in the Arabian Nights Tales. These tales describe Bagdad at about the time that our 38


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Rh abundance and size around islands south of Singapore. id.— Shell fish used as food, 230.— Tendency to form varieties, id.— Shells most abundant, 232.— Notices of particular shells, Magilus antiquus, 233.— Lima, Parinaphora, 234. Planorbis, Natica, 235.— Cerithium lineolatum, 236, Cypræa tigris, C. olivacea, C. adusta, 237.— Echina, 238.— Catalogue of the shells of Singapore and its vicinity, 239-241.

, by. ... 242-293.

, by, ... 294-5.

, by, 295-298.

Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 1/The Orang Biduanda Kallang, by. 299-302.


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 tionable may serve as a specimen of the whole performance. Dulness, with her court descends

And, certainly by the poet's account, they all love it as well as their betters. The competitors in this contest are drawn from the unfortunates immersed in what Warburton calls "the common sink of all such writers (as Ralph)—a political newspaper." They were all hateful, partly because they were on the side of Walpole, and therefore, by Pope's logic, unprincipled hirelings, and more, because in that cause, as others, they had assaulted Pope and his friend. There is Oldmixon, a hack writer employed in compilations, who accused Atterbury of falsifying Clarendon, and was accused of himself falsifying historical documents in the interests of Whiggism; and Smedley, an Irish clergyman, a special enemy of Swift's, who had just printed a collection of assaults upon the miscellanies called Gulliveriana; and Concanen, another Irishman, an ally of Theobald's, and (it may be noted) of Warburton's, who attacked the Bathos, and received—of course, for the worst services—an appointment in Jamaica; and Arnall, one of Walpole's most favoured journalists who was said to have received for himself or others near 11,000l. in four years. Each dives in a way supposed to be characteristic, Oldmixon with the pathetic exclamation,

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 Concanen, "a cold, long-winded native of the deep," dives perseveringly, but without causing a ripple in the stream:

and ultimately emerges to claim the prize, "with half the bottom on his head." But Smedley, who has been given up for lost, comes up,

and relates how he has been sucked in by the mud-nymphs, and how they have shown him a branch of Styx which here pours into the Thames, and diffuses its soporific vapours over the Temple and its purlieus. He is solemnly welcomed by Milbourn (a reverend antagonist of Dryden), who tells him to "receive these robes which once were mine,"

The games are concluded in the second book; and in the third the hero, sleeping in the Temple of Dulness, meets in a vision the ghost of Settle, who reveals to him the future of his empire; tells how dulness is to overspread the world, and revive the triumphs of Goths and monks; how the hated Dennis, and Gildon, and others, are to overwhelm scorners, and set up at court, and preside over arts and sciences, though a fit of temporary sanity causes him to give a warning to the deists—

and how posterity is to witness the decay of the stage, under a deluge of silly farce, opera, and sensation dramas; how bad architects are to deface the works of Wren and

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OF LONG AGO Mohammed lived there, and they tell of Harun-al-Rashid (hä rōōn' är rå shēd'), a name which means Aaron the Just. Mohammed the son of Moses knew Harun’s son, and the two used to study and work together in the caliph’s observatory at Bagdad.

١	٢	٣	٤	٥	٦	٧	٨	٩	٠ ARABIC NUMERALS Numerals from 1 to 9, with a dot for zero, as used by the Arabs. They are not like the numerals that we sometimes call Arabic

Mohammed the son of Moses found the Arabs of Bagdad using numerals that were quite different from those used by us to-day. From certain wise men who came to Bagdad from India about this time, however, Mohammed learned the numerals used in that country, and these were somewhat like ours. He believed that they were better than the

१	२	३	४	५	६	७	𑁮	೯	० HINDU NUMERALS Numerals from 1 to 9, with zero, used by the Hindus and taken to Bagdad about 1150 years ago 39


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Nottidge came back from the telephone alert and eager, beckoning Wedgwood towards the door.

"Come on!" he exclaimed. "There's a man at my house who wants to see me about the advertisement! Let's get up there, sharp!"

"All right," assented Wedgwood. "But give me your telephone number in case anybody calls here for me while I'm out." He left the number and instructions with the station sergeant and followed Nottidge into the street. "Don't be too sanguine about news," he continued as they entered the first passing taxi-cab. "I've been at this game before, you know! You've no idea how an offer like yours rouses the cupidity of people—the sort of people who are always on the look-out for getting a good deal for very little. You'll probably have no end of applications—most of 'em no use whatever!"

"Why no use?" demanded Nottidge impatiently.

"There are thousands of tall, spare women going about London in fur coats!" answered


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NUMBER STORIES ones the Arabs used, and so he wrote a book about them. This book was taken to Europe by some traveler and assisted in making known in that part of the world the numerals that we use. Because the numerals came to Europe from Arabia they were called Arabic numerals, but they were not used by the Arabs then nor have they been generally used by them since that time.

Number Stories, p40-illustration.png OLD EUROPEAN NUMERALS Oldest example of our numerals known in any European manuscript. This manuscript was written in Spain in 976 A.D. In France nearly a thousand years ago there lived a boy named Gerbert (zhĕr bâr'). He was so promising as a student that the priests whose school he attended sent him to Spain with a nobleman whom they knew, so that he might learn still more from travel. There he probably met with Arabs who knew about the Hindu numerals, because part of Spain was then under Arab rule, and when 40


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 Wedgwood, with a cynical laugh. "After your advertisement this morning they'll all be objects of suspicion, especially if accompanied by a younger woman! However, I hope you'll get some reliable news. Anything in the way of a first step's worth having."

Nottidge moved impatiently in his seat.

"Put me on the track," he said. "Just that—and you'll not get my nose off the scent! I'm going to find my girl whatever it costs, and whatever has to be gone through. And I don't care how many people are after that reward—the more the better! After all, people can't disappear like—like a drop of rain in the sea—impossible!"

"Can't they?" laughed Wedgwood. "When you've had as much experience as I have, you'll alter your opinion! I can assure you that people can utterly disappear—disappear as if they'd never existed—and in no place so easily as here in London. Disappearances—known dozens of 'em!"

"Well, this isn't going to be a total one, anyway!" declared Nottidge, doggedly. "I'm on at this! Let's get a start—that's all I want."

"In my experience," said Wedgwood, "a start isn't difficult. The critical time is when you've got half or a quarter or three-quarters


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 along your track and you suddenly find yourself up against a blank wall which you can't climb or a yawning gulf which you can't bridge! What then?"

"Go round 'em!" retorted Nottidge. "Pick up the trail on the other side! Here's my little establishment."

Nottidge House at which Wedgwood glanced with interested curiosity, proved to be a somewhat pretentious modern residence of the villa type, set in a garden much ornamented by statuary and furnished with a miniature lake and a pagoda. The detective felt sure that at any other time Nottidge would have insisted on showing him over his domain before leading him on to the house, but on this occasion he was hurried to the imposing front door, where an elderly, buxom woman stood at the top of the steps, evidently eager to see her employer.

"There's two of 'em now, Mr. Nottidge!" she announced. "The second came just after I'd telephoned to you—not five minutes after. I've put them both in the little breakfast parlour—they're honest-looking men, though the first one seems to be some sort of a foreigner. But of course I've kept an eye on them."

Nottidge beckoning the detective to follow him strode through the hall, and flinging open a door at the end bustled into a small room


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 wherein, on opposite sides of the centre table each holding his hat on his knees sat two men, whose outward appearance Wedgwood immediately set himself to examine. One he at once set down as a waiter and probably an Italian; the other he saw to be a taxi-cab driver. And he saw, too, that each man was anxious to speak first. But Nottidge was equally quick to see that and was equal to the occasion.

"Want to see me about my advertisement in this morning's paper, eh?" he said without ceremony. "Very well! Now which got here first?"

The man whom Wedgwood classed as a waiter spread his hands.

"Me—I am here first. I come—yes, ten minutes, fifteen, perhaps, before him. The lady outside—she tell you so."

"All right!" said Nottidge. "You're number one, then." He drew a chair to the table and motioned Wedgwood to a seat close by. "Go ahead!" he commanded. "What have you got to tell?"

The waiter produced Nottidge's advertisement, carefully cut from its context, and laying it on the table put a forefinger on it.

"These ladies—what is describe here—I see them!" he began. "What you call identify


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OF LONG AGO he went to Rome he explained these numerals to others. He became one of the most learned men of his time and was elected pope, taking the name of Sylvester II. In this way the numerals that we often call Arabic were brought to the attention of learned men in Europe about the year 1000, although they had been known a little before this time in Spain and possibly in Italy.

Number Stories, p41-illustration.png CHANGES IN OUR NUMERALS This shows some of the changes made in our numerals from about the time of Gerbert to the time when Europe began to print books. After printing was invented there were few changes

The handwriting of people changes so much from century to century and from country to country that the numerals which Gerbert used 41


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User talk:Enyavar

Beeswaxcandle (talk) 21:59, 25 September 2023 (UTC)

 * Thanks, I already participated in de-WS a few years ago and am currently most active in Commons. If you find any problems about my proofreading (this math book has piqued my interest), please don't hesitate to write me! --Enyavar (talk) 22:05, 25 September 2023 (UTC)

title: User talk:Enyavar


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 them as soon as I read this in the paper. Oh yes—no mistake!"

"Where did you see them, and when?" asked Nottidge.

"It is three nights ago from last night. At Cipriani's Restaurant, in Tottenham Court Road, where I work—I am waiter there—been there four years. Name of Marco. Mr. Cipriani, you go ask him, he give me first-class character. Honest!"

"All right, Marco! Now tell what you know about these ladies."

"Well, it is like this. Just before eight o'clock that evening, a gentleman comes into the restaurant and seats himself at my table, see? I go to him—he say he is expecting two ladies to join him in a few minutes and will take an aperitif till they come. I serve him—he lights a cigarette, sips his aperitif, and waits. Just about eight"

"Stop a bit," interrupted Wedgwood. "What was this gentleman like? Describe him."

"Oh, I don't know! Just an ordinary gentleman—well-dressed. Middle-aged, I think. Dark moustache. Might be a Frenchman."

"You didn't observe him very particularly!"

"Well, not so very. See a great many like


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NUMBER STORIES were very different from those which we study in school and which everyone in Europe and America uses to-day. Little by little, however, they came more nearly to resemble those which we now see in our arithmetics.

Printing from movable type was invented in Europe about 1450, although printing from engraved blocks was known much earlier. After the numerals were first printed they did not change very much. We use about the same figures that Columbus used. This is because printed letters and figures do not change as rapidly as written letters and figures.

An Italian boy named Leonardo (lā ṓ när'dō) who was born about seven centuries ago in Pisa (pē'zä), learned about these numerals in an Arab school in northern Africa, where his father was working. When he became a man he described them in a book which he wrote, and this assisted in making them known. But of course the book was not printed then, because printing was not yet known in Europe. He left the book in manuscript, and many people read it, especially in Italy, where it was written, and in this way they learned about these numerals. 42


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Rh those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are; adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions, jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God." Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], "Flesh and blood shall not inherit the kingdom of God." For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spii'it; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, "Know ye not that the unrighteous shall not inherit the kingdom of God? Do not err," he says: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these ye indeed have been; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God." He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out]


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82 through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.

2. Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his epistle, in accordance with what he had already declared, "And as we have borne the image of him who is of the earth, we shall also bear the image of Ilim who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Now this which he says, "as we have borne the image of him who is of the earth," is analogous to what has been declared, "And such indeed ye were; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God." When, therefore, did we bear the image of him who is of the earth? Doubtless it was when those actions spoken of as " works of the flesh" used to be wrought in us. And then, again, when [do we bear] the image of the heavenly? Doubtless when he says, "Ye have been washed," believing in the name of the Lord, and receiving His Spirit. Now we have washed away, not the substance of our body, nor the image of our [primary] formation, but the former vain conversation. In these members, therefore, in which we were going to destruction by working the works of corruption, in these very members are we made alive by working the works of the Spirit.

1. For as the flesh is capable of corruption, so is it also of incorruption; and as it is of death, so is it also of life. These two do mutually give way to each other; and both cannot remain in the same place, but one is driven out by the other, and the presence of the one destroys that of the other. If,


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 him, regular. There was nothing very remarkable to see."

"Would you know him again if you saw him?"

"If I saw him with the ladies I would know him for the same. Otherwise, you understand, there are many gentlemen like him—dress like him—well-to-do. What you call here in London, City men. Prosperous looking!"

"Well, go on!" said Wedgwood. "Just about eight?"

"Just about eight o'clock two ladies come in. Just what is describe in this advertisement. One is a tall, thin lady, in a fur coat and with a lot of veil stuff about her face; the other is a young lady. They go to the gentleman where he sits at my table. I think the young lady is not known to him before then."

"What makes you think that?" asked Nottidge.

"I see the other lady, the older one, do the ceremonies—introduce them. He is a very polite man, that gentleman—make great fuss of the young lady, like he was delighted to meet her, eh?"

"Oh, he did, did he?" growled Nottidge. "Well—get on with it!"

"They all sit at my table—they have dinner together. Very nice dinner—the gentleman


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Rh then, when death takes possession of a man, it drives life away from him, and proves him to be dead, much more does life, when it has obtained power over the man, drive out death, and restore him as living unto God. For if death brings mortality, why should not life, when it comes, vivify man? Just as Esaias the prophet says, "Death devoured when it had prevailed." And again, "God has wiped away every tear from every face," Thus that former life is expelled, because it was not given by the Spirit, but by the breath.

2. For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, "Thus saith the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it;" thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, "For the Spirit shall go forth from me, and I have made every breath." Thus does he attribute the Spirit as peculiar to God, which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. "But that is not first which is spiritual," says the apostle, speaking this as if with reference to us human beings; "but that is first which is animal, afterwards that which is spiritual," in accordance with reason. For there had been a necessity that, in the


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Muslim arms were thus rapidly reducing the East under their sway, the wave of conquest which had swept over Syria, and broken threateningly on the southern border of Asia Minor, now for the time relaxed into a calm. After the death of Heraclius there was no longer spirit left in the Empire to continue the struggle by either land or sea. Desultory attempts there were at intervals upon the coast, but followed by no lasting success. Muʿāwiya was busy meanwhile consolidating the administration of Syria, and, with sagacious foresight, strengthening his hold against the chances of the future. Elsewhere peace prevailed. ʿAmr maintained firm rule in Egypt; and, waging chronic warfare against the Native tribes and Roman settlements on the coast, gradually extended westward the boundaries of Islām. Arabia, still pouring forth its restless spirits to fight abroad, was tranquil at home.

Besides the journeys in Syria already mentioned, ʿOmar quitted his residence at Medīna only for the annual Pilgrimage. The governors of the various provinces used to visit Mecca for the same purpose; and the Caliph was wont to improve the opportunity for conferring with them as they returned by way of Medīna, on matters of provincial interest. Several years before his death, he spent three weeks at Mecca, and enlarged the space around the Kaʿba. Dwellings that approached too closely to the Holy House were pulled down, and the first step taken to form a grand Square and piazza such as became the place of worship for all mankind. Some owners refused to sell their patrimony; but the houses were demolished nevertheless, and the price in compensation 177


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OF LONG AGO “Did all these boys really live?” asked George.

“Really; every one of them.”

“What are the funny marks under the picture of Gupta?” asked Clara.

“That is the way he wrote his name in his language. People in India did not know our alphabet in those days. They had a curious one of their own.”

“But the marks don't look like those under Mohammed's picture,” said Helen.

“That is because Mohammed wrote his name in Arabic,” said the Story-Teller.

“Gerbert was a French boy,” said Edward, “so why did n't he use French letters?”

“That is because the French use Latin letters. Did you ever think how odd it seems that Americans speak English and write in Latin letters?”

“How did they ever work with such curious figures?” asked Maude.

“That is another —”

“So there is another story!” interrupted the Crowd.

“That depends on the Question Box,” said the Story-Teller. 43


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84 first place, a human being should be fashioned, and that what was fashioned should receive the soul; afterwards that it should thus receive the communion of the Spirit. Wherefore also "the first Adam was made" by the Lord "a living soul, the second Adam a quickening spirit." As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.

3. For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ Ave may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." And what these are he himself explains: "Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [lusts, viz. "earthly"], which, when the apostle commands us to lay aside, he says in the same epistle, "Cast ye off the old man with his deeds." But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide.

4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and


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 takes great pains, ordering it. They seem to enjoy it. Champagne, too—oh, yes: do themselves very well, as they say."

"Did the young lady seem at home?" enquired Wedgwood.

The waiter looked puzzled.

"At home—I don't understand," he said.

"I mean did she seem as if she knew the other two? Did she seem—friendly with them, as if they'd met before?"

"Oh, I don't know that! They pay great attention to her—very polite, you know. Talk and smile to her—much."

"Well—what about after they'd dined?" asked the detective. "Did they leave, then?"

"No—they sit talking over their coffee. The gentleman, he smokes a cigar; he and the other lady have liqueurs with their coffee; the young lady not. They talk a lot with their heads together, eh? Then the gentleman he ask me for telegram forms, and the young lady she writes on two of them and gives them to him, and he puts them in his pocket."

Wedgwood turned to Nottidge who was taking all this in with a frown on his face.

"Does Miss Mortover know your address?" he murmured. "She does—then you may be sure one of those telegrams was for you, and the other for the landlady at Mornington Cres-


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 THE QUESTION BOX

1. How did Gupta learn the numerals?

2. Describe the appearance of books in Gupta’s time and country.

3. Why were the numerals used by Gupta no better than the others about which you have heard? What important symbol was lacking? About when was this symbol invented?

4. When Mohammed the son of Moses went to Bagdad, did he find the Arabs using our numerals? About when did our numerals reach Bagdad?

5. What did Mohammed the son of Moses do to make our numerals known in Bagdad and also in Europe?

6. About when did Gerbert live, and how did he come to know about our numerals? What prominent position did he hold?

7. About when did Leonardo of Pisa live, and what did he do to make our numerals known?

8. Why did Leonardo not have the book printed which he wrote when he became a man?

9. About when was printing from movable type invented in Europe?

10. What kind of printing was known before the invention of movable type? Why is it better for the printers to use movable type? 44


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Rh confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.

5. And that he, the apostle, was the very same person who had been born from the womb, that is, of the ancient substance of flesh, he does himself declare in the Epistle to the Galatians: "But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles," it was not, as I have already observed, one person who I had been born from the womb, and another who preached the gospel of the Son of God; but that same individual who formerly was ignorant, and used to persecute the church, when the revelation was made to him from heaven, and the Lord conferred with him, as I have pointed out in the third book, preached the gospel of Jesus Christ the Son of God, wlio was crucified under Pontius Pilate, his former ignorance


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86 being driven out by his subsequent knowledge: just as the blind men whom the Lord healed did certainly lose their blindness, but received the substance of their eyes perfect, and obtained the power of vision in the very same eyes with which they formerly did not see; the darkness being merely driven away by the power of vision, while the substance of the eyes was retained, in order that, by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them again to sight. And thus, also, he whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had at their birth come forth from the womb, but simply obtained these anew in a healthy condition.

6. For the Maker of all things, the Word of God, who did also from the beginning form man, when He found His handiwork impaired by wickedness, performed upon it all kinds of healing. At one time [He did so], as regards each separate member, as it is found in His own handiwork; and at another time He did once for all restore man sound and whole in all points, preparing him perfect for Himself unto the resurrection. For what was His object in healing [different] portions of the flesh, and restoring them to their original condition, if those parts which had been healed by Him were not in a position to obtain salvation? For if it was [merely] a temporary benefit which He conferred, He granted nothing of importance to those who were the subjects of His healing. Or how can they maintain that the flesh is incapable of receiving the life which flows from Him, when it received healing from Him? For life is brought about through healing, and incorruption through life. He, therefore, who confers healing, the same does also confer life; and He [who gives] life, also surrounds His own handiwork with incorruption.


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Rh

1. Let our opponents—that is, they who speak against their own salvation—inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, —in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto thee, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother." Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolical of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet," the dead shall be raised, as He Him-


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Author:John McLaren

Works

 * Gardening in California: Landscape and Flower (1909)

title: Author:John McLaren


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 178 deposited in the treasury. The boundary pillars of the Ḥaram, or sacred precincts around the City, were renewed; and convenient halting-places constructed at the pilgrim stations, for custody of which and care of the adjoining springs, the local tribes were held responsible.

In the seventh year of ʿOmar's reign volcanic fires burst from a hill in the neighbourhood of Medīna. The Caliph gave command to distribute alms amongst the poor, a pious work in which the people joined; "and so the volcano stopped." In the same year a naval expedition was sent across the Red Sea, to check attacks upon the Muslims on the Abyssinian coast. The vessels were wrecked, and the expedition suffered great privation. The disaster led ʿOmar to vow that he would never again permit troops to embark upon an element so treacherous. It was not till some years after his death that the Muslims gathered courage to brave the risks of a naval encounter.

In the governors appointed to control the turbulent cities of Al-Kūfa and Al-Baṣra, ʿOmar was not altogether fortunate. ʿOtba, governor of Al-Baṣra, died, as we have seen, shortly after rescuing the unfortunate expedition to Persepolis. The choice of a successor in Al-Moghīra was ill-advised. Of rude and repulsive aspect, he had committed murder in his youth at Aṭ-Ṭāif, and Islām had not softened his nature or improved his morals. A ḥarīm of fourscore wives and concubines failed to satisfy his vagrant passion. At Al-Baṣra his movements were watched by enemies, who through an intervening window were witness to an intrigue with a Bedawi lady visiting his house. When he came forth to lead the public prayer, they shouted him down as an adulterer; and ʿOmar summoned him to answer the accusation. By any reasonable law of evidence, the crime had been established beyond a doubt; but, under the strange conditions promulgated by Moḥammad on the misadventure of his favourite wife, there was a flaw in the testimony of Ziyād, the fourth witness. The Caliph, with an ill-concealed groan at the


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88 self declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."

2. Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic Œdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of [their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that [favourite] expression of the heretics: "Flesh and blood cannot inherit the kingdom of God;" while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence, overturning as far as in them lies the entire dispensation of God.

3. For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is thy sting? O death, where is thy victory?" Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality.


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Rh For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power." What, then, is this "body of humiliation" which the Lord shall transfigure, [so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit." He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does, he say to the Corinthians, "Glorify God in your body." Now God is He who gives rise to immortality.

4. That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus, that also the


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 Lexicon of Bibliographical, Cataloguing and Library Terms in English, Chinese and Japanese

he assembling of this list was begun about seven years ago for my own use in the cataloguing of Chinese and Japanese books. It had been the practice of The New York Public Library in cataloguing Arabic books to give information in both English and Arabic on the cards, so that it was possible to find entries with a knowledge of either of the languages. In accord with this principle I worked out a system for Chinese and Japanese books that gives complete bibliographical information in English as well as in the original — an all-purpose card that can be filed either in an alphabetical or an Oriental language catalogue. For this it was necessary to have a list of bibliographical and cataloguing terms for Chinese and Japanese. Nothing of practical use was available for either language, and I soon found myself collecting my day-to-day findings in a notebook. A third revision of this list proved interesting to several Sinologists who examined it, and the suggestion that it should be published came from them.

In offering the work I feel justified in supplying myself generously with emergency exits and apologies. In the first place, I lack the intimate knowledge of the languages which would be necessary for a finished performance in so difficult and little-worked a field. Further I have no authority to dictate terminologies; a task which must be reserved for native librarians, if and when they are willing to undertake it. Meanwhile a considerable amount of raw material for the future is here available, as well as something to work with in the present.

There is some authority for every entry, but values differ. Actual constant usage, a few brief lists by competent scholars, and the suggestions of educated persons of both nationalities, are among the best. On the other hand, some of the terms taken from a large number of general dictionaries are possibly open to criticism, for the transfer of technical vocabularies from one language to another presents numerous pitfalls for the lexicographer. Another element of uncertainty is due to the confusion that exists in both languages over the special meanings of a considerable number of terms. Rh


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638–44] miscarriage of justice, ordered the witnesses to be scourged according to the ordinance, and the accused set free. "Strike hard," cried the barefaced Al-Moghīra, addressing the unwilling minister of the law;—"strike hard, and comfort my heart thereby!" "Hold thy peace," said ʿOmar; "it wanted but little to convict thee; and then thou shouldst have been stoned to death as an adulterer." The culprit was silenced, but not abashed. He continued to reside in Medīna, a crafty courtier at the Caliph's gate.

As successor, ʿOmar appointed Abu Mūsa to the government of Al-Baṣra, a man of very different stamp. Small of stature, smooth in face, and of little presence, he had yet distinguished himself at Ḥonein, and had been employed as an envoy by the Prophet. He wanted strength and firmness for the stormy times that were coming, but was wise and sufficiently able to hold the restless Bedawīn of Al-Baṣra in check. Belonging to a Bedawi tribe himself, it was perhaps an advantage, in the jealousies now growing up, to be outside the clique of Mecca and Medīna citizens. But feeling still the need of such support, he said to ʿOmar as he was leaving: "Thou must strengthen my hands with a company of the Companions of the Prophet, for verily they are as salt in the midst of the people"; and his request was granted, for he took nine-and-twenty men of mark along with him. But even Abu Mūsa was near losing his command, and that in a way which curiously illustrates ʿOmar's government. After a successful campaign against the Kurds, he sent, as usual, a deputation to Medīna with report of the victory, and the royal fifth. Ḍabba, a discontented citizen, being refused a place upon it, set out alone to Medīna, and there laid charges against Abu Mūsa, who was summoned by ʿOmar to clear himself. After some days of confinement, he was brought before the Caliph, face to face with his accuser. The first charge was that a band of youths taken in the expedition were used by him as attendants. "True," said Abu Mūsa; "they did me good service as guides; therefore I paid their ransom, and now, being free, they serve me." "He speaketh the truth," answered Ḍabba, "but what I said was also true." The second was that he held two landed properties. "I do," explained Abu Mūsa; "one for the subsistence of my family, the other for the sustenance of the people." Ḍabba answered


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90 life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh." And that the Spirit lays hold on the flesh, he says in the same epistle, "That ye are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart." If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead." In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God?—as he has himself declared, "If, as a man, I have fought with beasts at Ephesus, what advantageth it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom [upon that supposition] He did not raise up. For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since ye are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for


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Rh Many of these are basic necessities in cataloguing, yet cannot be used with any certitude.

These and other like difficulties are due in large part to the fact that Far Eastern books have had little attention from the viewpoint of western bibliography. Chinese-Japanese printing is very much older than ours, with extant examples of all kinds from the year 770 onward, but eastern books have excited little interest in comparison with eastern art and archaeology. The Japanese have done little toward westernizing their library practice as com pared with the Chinese, who had made a very promising beginning before the war, mostly under the leadership of graduates of American library schools. The prospects of resumption are, to say the least, remote.

However, the large collections of Chinese and Japanese books in this country, which are likely to be greatly augmented in the future, particularly on the Chinese side, will require a standard system of cataloguing adapted to our own needs. My experience indicates that an all-purpose bilingual card with full information in both languages, easily filed alphabetically or in the Chinese-Japanese order, is the most practical. This list is offered in the hope that it will contribute something toward the cause.

I wish to express my thanks to Prof. George A. Kennedy for his permission to have the lexicon set up and electrotyped at the Yale Chinese press; also to Mr. Pat De Rosa, the foreman in charge, and to his assistants, for their painstaking efforts and their very satisfactory result. I am grateful for encouragement from Prof. L. Carrington Goodrich, to Mr. George N. Kates of the Library of Congress, and to many others for their interest.

I shall be very glad to receive corrections, additions and suggestions, all of which will be kept together for use in an enlarged and revised edition for which there may sometime be a demand.

Rh


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Talk:An Essay Concerning Humane Understanding/Introduction

This page
I moved this page from Human to Humane to fit in with the pages that it linked to. But I now see that it is largely duplicated on An_Essay_Concerning_Humane_Understanding/Chapter_1.

I wonder if this is from a later edition without the e. -- Beardo (talk) 22:34, 25 September 2023 (UTC)


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 {| class="wikitable" ! CHINESE ! ENGLISH ! JAPANESE ! colspan="3" | A Rh
 * 減短，修短
 * abbreviate
 * 省約する
 * 簡字，省字
 * abbreviated character
 * 省字
 * 大要，大略，減書
 * abbreviation
 * 省略，略語
 * 撮要，約言
 * abridgment
 * 短縮，省約
 * 科學會，科學院
 * academy (of science, etc.)
 * 學士會
 * 學院
 * academy (school)
 * 學院
 * 圖書記入賬本
 * accession book
 * 圖書受入原簿
 * 記入號碼
 * accession number
 * 受入番號
 * 記入號印
 * accession stamp
 * 受入番號印
 * 帖書
 * accordion-folded book
 * 帖
 * 配合，相宜
 * adaptation
 * 飜案，改作書
 * 附註，附錄
 * addenda,-um
 * 追錄，追加
 * 增加圖書
 * additions to the library
 * 追加圖書
 * 演講，演說
 * address (speech)
 * 演說
 * 預刷紙
 * advance sheets
 * 刷出紙
 * 廣吿，吿白
 * advertisement
 * 吿知，通吿
 * 代售處
 * agent (for sale of books)
 * 代售處[Japan does not use this word, nor the character 售, except rarely.] [sic]
 * 空室，空處
 * alcove
 * 控室
 * 版權所有
 * all rights reserved
 * 版權所有
 * 曆書，時憲書
 * almanac
 * 曆
 * 注音字母
 * alphabet
 * 字母
 * 按字母次序
 * alphabetical
 * 字母の順
 * 按字母次序排的目錄
 * alphabetical classified catalogue
 * ABCの順分類目錄
 * 按字母次序記入
 * alphabetical entry
 * 字母の順に登録
 * }
 * 版權所有
 * all rights reserved
 * 版權所有
 * 曆書，時憲書
 * almanac
 * 曆
 * 注音字母
 * alphabet
 * 字母
 * 按字母次序
 * alphabetical
 * 字母の順
 * 按字母次序排的目錄
 * alphabetical classified catalogue
 * ABCの順分類目錄
 * 按字母次序記入
 * alphabetical entry
 * 字母の順に登録
 * }
 * 按字母次序記入
 * alphabetical entry
 * 字母の順に登録
 * }
 * }


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 cent. And they haven't been delivered! Well?" he went on, turning to the waiter. "What after that?"

"The gentleman pays the bill and they go. See no more of them. But"—here he spread out his hands with an emphatic gesture—"those are the ladies described in the advertisement! I come here—quick—as soon as I see the paper this morning."

"Did you open the door for them when they left?" asked Wedgwood. "Just so—I thought you would. Very well—I know where Cipriani's is. Which way did they turn? Up or down!"

"Down! They walk away towards the corner of Oxford Street."

Wedgwood turned quietly to the other man who had listened to the waiter's story with evident interest.

"I expect this is where you come in, my lad, isn't it?" he said with a smile. "You picked up these three people at the corner, eh?"

"Well, just about it, guv'nor," answered the man promptly. Tween that and the Oxford Music Hall door. A gentleman and two ladies—same as what he describes."

"What time was that?"

"Nine-twenty, guv'nor—to the minute! I'd just looked at my watch."


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 "Well, where did you drive them?"

"Where the gent ordered—front of the Great Western Hotel, Paddington."

"Praed Street entrance to the hotel, you mean. Well, what happened when you got there?"

"Can't say as anything happened, guv'nor. They got out and the gent paid me. But I noticed they didn't go into the hotel."

"Didn't, eh? Where did they go?"

"Walked along the front towards where you turn down at the side of the hotel to the Departure Platform at Paddington Station."

"Did they turn down?"

"That's just what I can't say, guv'nor! I turned my cab there and went off. But that's the direction they was making in—where you turn down to the station."

"Seem on friendly terms while they were in your cab, and when they got out?" enquired the detective.

"As far as I know, guv'nor, yes. Walked away together very friendly, like—chatting. The young lady was in the middle of 'em. Took 'em for pa, ma and daughter, I did!"

Wedgwood turned to Nottidge. But before he could speak Nottidge's housekeeper opened the door and handed her master a telegram.


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 "Just come!" she said. "The boy's waiting."

Nottidge tore open the envelope, ran his eye over the message, crushed the flimsy paper in his hand with a gesture of annoyance, and turned to the housekeeper.

"No answer!" he growled. "Here, Wedgwood!" he went on. "Come out here a minute!"

He drew the detective into the hall and thrust the telegram into his hand.

"Look at that damned stuff!" he exclaimed. "What's it mean? And who the devil is it from?"

Wedgwood smoothed out the crumpled message, and first noting that it had been despatched from a City post-office and that the address was to James Nottidge, Esquire, Nottidge House, Belsize Park, with the word esquire spelled in full, read it carefully.

"No necessity whatever to worry about Miss Avice Mortover who is in perfect safety with good friends and will be forthcoming at the proper time and place."

"What's the proper time and place?" demanded Nottidge. "Who are the good friends? And why hasn't she written to me herself? What"


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 Wedgwood interrupted him by nodding at the door of the room they had just left.

"If I were you," he said, "I should give these two fellows something—a judicious amount, you know—for their trouble, tell them they'll be remembered if their information produces anything, and get rid of them: I'll step into this room until you've done with them. Now," he continued when Nottidge had completed the suggested transaction, "about this telegram. I believe it's genuine!"

"How do you mean genuine?" asked Nottidge.

"I think it's got to do with Miss Mortover's claim to the Mortover property," replied Wedgwood. "How exactly I can't say—but that's my impression. There's this to remember—for anything I know, Miss Mortover's affairs, since I've seen her, may have been gone into by somebody."

"But why all this secrecy?" demanded Nottidge. "Why not do the thing above-board? Why carry her off"

"There may be reasons—serious reasons. Anyhow," repeated Wedgwood, "I believe that's a genuine telegram—I mean, what it says is genuine. I should make my mind easy if I were you. It strikes me that the next act of this drama will be staged in the Law Courts!"


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 Before Nottidge could enquire what this cryptic suggestion meant, the telephone bell rang. Hunter Street police-station wanted Detective Sergeant Wedgwood, if he was at Nottidge House. A moment later Wedgwood heard what was wanted—Mr. and Mrs. Patello to see him and waiting his return.


text: The Mortover Grange Affair/Chapter 14

title: The Mortover Grange Affair/Chapter 14


text: Page talk:Poems of nature, Thoreau, 1895.djvu/80


text:
Page:English-Chinese-Japanese Lexicon of Bibliographical, Cataloging and Library Terms Pb4XAAAAMAAJ.pdf/49

{| class="wikitable" ! colspan="3" | W ! colspan="3" | Y ! colspan="3" | Z
 * 詩節，詩句
 * verse (in Bible, poetry, etc.)
 * 詩句
 * 左側頁
 * verso
 * 左側頁
 * 縱式目錄箱
 * vertical file
 * 立本式容器
 * 門册
 * visitor's book
 * 芳名錄
 * 本，册，卷
 * volume
 * 册，卷，帖
 * 第…卷
 * volume of a periodical
 * 第…卷
 * 本，册，卷
 * volume
 * 册，卷，帖
 * 第…卷
 * volume of a periodical
 * 第…卷
 * 第…卷
 * 木版，雕木圖
 * wood-cut
 * 木版
 * wrapper, see case
 * wrapper, see case
 * wrapper, see case
 * wrapper, see case
 * 年鑑
 * year-book
 * 年鑑
 * 年鑑
 * 亞鉛刻版
 * zinc-etching
 * 亞鉛凸版
 * } Rh
 * } Rh


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 said my father, smiling to himself, as long as I live.—So giving a second nod—and keeping his compasses still upon Nevers with one hand, and holding his book of the post-roads in the other—half calculating and half listening, he leaned forwards upon the table with both elbows, as my uncle Toby hummed over the letter.

— — — — — — — — — — — — — — — — — — — — — — — — he's gone! said my uncle Toby.—Where—Who? cried my father.—My nephew, said my uncle Toby.—What—without leave—without money—without governor? cried my father in amazement. No:—he is dead, my dear brother, quoth my uncle Toby.—Without being ill? cried my father again.—I dare say not, said my uncle Toby, in a low voice, and fetching a deep sigh from the bottom of his