text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/27

 priest who ever received an official title, is buried; this spot belongs to the "Ang" family."

Before the Pavilion" doors on each side, are a piece of touchwood, and a "Jewelled Emperor" (90 玉皇) lamp. In front of these, is the "nine storied precious pagoda (91 九層寶塔).

Two charms are pasted on the front of the "Peck-measure," and the "Tau" is then elevated, and placed on the West side of the Altar, the Sien-Seng repeating the following stanza.

 * "We have newly established the City of Willows."
 * "And the heroes of 'Ang' are assembled to-night."
 * "Shields and Spears are piled up high."
 * "Overturn Chheng and then restore the Beng."—(Schlegel.)

On the Altar, in front, or to the East of the "Tau," are placed 5 cups of Tea, 5 cups of Wine, 5 bowls of Rice, 5 pairs of chop-sticks, the 3 sacrificial meats, Pork, fowl, and duck, 1 paper of tobacco, 1 paper of tea, 7 Lamps for the seven Stars, and 1 pair of large red candles. In front of these, is the "precious censer," (92 白定爐) in which are five stalks of grass,—and a purifying charm.

The Altar thus being arranged, the Sien-Seng goes outside the "Ang Gate," and calling over the names of the candidates, explains to them the origin and objects of the Society, by reciting the history of the subjugation of the Western Eleuths, as described in my last paper.

On the occasions on which I have been present at the meetings of Lodges, the master has further addressed his hearers, in the following manner:—

"Many of our oaths and ceremonies are needless, and obsolete, as under the British Government there is no necessity for some of the rules, and the laws of this country do not allow us to carry out others; the ritual is however retained for old custom's sake.

"The real benefits you will receive by joining our Society, are, that if outsiders oppress you, or in case you get into trouble, on application to the Headmen, they will in minor cases take you to the Registrars of Secret Societies, the Inspector General of Police, and the Protector of Chinese, who will certainly assist you to obtain redress; in serious cases, we will assist you towards procuring Legal advice."

Although this kind of address was no doubt intended


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/28

 for my benefit, it really describes the way in which most of the Societies in Singapore manage their affairs, and certainly quarrels nowadays, only arrive at any magnitude when the Head-men are helpless and incompetent.

The majority of the principal office-bearers of the Singapore Societies, honestly desire to keep their men in order, and themselves out of trouble, and the quarrels which occasionally grow into small riots, would, amongst such a heterogenous Chinese population as that of this Colony, continually occur, were there no Secret Societies in existence. There is this difference however;—under Ords. XIX of 1869, and V of 1877 we are able to exercise a wholesome control of the Chiefs of Hoeys, while if the Secret Societies were abolished, we should have no check at all on the thousands of the disorderly class of Chinese.

In my opinion, it would be impossible to rule China by British law; much more so, the three or four hundred thousand Chinese in our Colony, who, (except a small proportion) the scum of the Empire, and coming from different Provinces, Prefectures, and Districts, of their native land, speak dialects and sub-dialects unintelligible to each other; while all are ignorant of the language and motives of the governing nation.

Our freedom,—the germs of which were brought into Britain by our English forefathers,—(in deference to Mr. Freeman I do not use the word Anglo-Saxon) has been gradually developed during more than a thousand years, at the expense of many of the noblest of our race, who have given up their lives for the good cause, in the field, and on the scaffold.

The Chinese, on the contrary, is accustomed from infancy to lean upon, or to dread, some superior and ever present power, either in the shape of his Government, his clan, or the village elders. I do not think any persons will say that they find anything of the sort in our complicated, and to the Chinaman, (who comes here at a mature age with his prejudices and habits confirmed) inexplicable course of Law.

If some such system as those in force in the Dutch, French, or Spanisli Colonies, is incompatible with our constitution and laws, I can see no other way of ruling Chinese, than by recognising the secret Societics, and by immediately commencing the training of a competent staff of officials, conversant with the Chinese language, and mode of thought, to supervise and control them.

I am aware that these views are almost diametrically opposed to those I advanced in Frasers Magazine, some

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


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/29

 three years ago; but at that time I fondly hoped that the Government would see its way to exceptional and more stringent legislation, for an exceptional population. As my hopes have proved fallacious, I have been obliged to change my opinions.

Returning to the subject of this paper;—I have been informed by many old office-bearers of Societies, that 40 years ago, the punishments of the League were carried out in their integrity, and that on one occasion, some strangers (in the slang of the Society "draughts of wind") (93) were actually beheaded for intruding on a meeting held in the jungle. As to the power of Secret Societies in those days, I have been told by a man who professes to have been in Singapore at the time, that a single member of the "Kwan-te Society," (94) released 75 of his brethren who had been confined in Jail for some outrage.

At the present time, I am sure the Headmen dare not even use the "Red Bâton" seriously, and no Society would dare to think of making a combined effort against the Government.

After the address to the new members, the Sien Seng explains to them the various secret signs and pass-words of the Society, which are of great use to the Chinese who travel in the Natire States, and through the Archipelago. At a meeting of initiation, these secrets are however only revealed in a very elementary manner; a familiar knowledge of them can only be obtained by attending Lodges of Instruction, which are frequently held, and which as in the case of all meetings, are duly notified to the Government.

Having delivered his address, and finished his instructions, the Master unbraids his queue, and puts on a suit of clothes, and a turban of pure white; the "Chhan-oés acting as Generals are also arrayed in white costume, but have red turbans, and straw shoes laced over white stockings, something in the style of the pictures of Italian bandits."

The Master, (Tan Kin-lan) with right shoulder bare, enters the "Ang Gate," and passes through the "Hall of Sincerity and Justice," and the East Gate of the "City of Willows," (at each stage repeating an appropriate verse) until he arrives in front of the altar above the Red-flowery: Pavilion;" here, he lights the "Jewelled Emperor Lamps," uses the two pieces of touchwood as candles, lights the 7- star lamps, and burns a charm to drive all evil spirits from the Lodge. He then with a sprig of pomegranate and a cup


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/30

 of pure water, sprinkles the altar at the four points of the compass, to cleanse the offerings from all impurity. After this, the Master takes out the five stalks of grass, and lighting them as (incense-sticks) replaces each with a profound obeisance, in the "Precious Censer" before the Tablet of the "Five Ancestors."

This being done, he lights 15 incense-sticks, and holding them between his outstretched palms, kneels down, making the following invocation to the Chinese Pantheon, and knocking his head on the ground at the mention of the names of the most august deities or spirits.

"At this moment, being thehour, of the day, of themoon of the Cyclical year,, I, open this ourLodge, of the Ghee Hin Society, established inStreet, in the British country of Singapore, for the purpose of expelling the 'Cheng' and of re-establishing the 'Beng' dynasty,—humbly imploring Heaven that its intentions may flow in unison with our own."

"In the 'pear garden' of theLodge, of the Ghee Hin Society of Singapore, our leader will this night bring new brethren to receive the commands of Heaven, and with iron livers and copper galls, to unite themselves in an oath by the mixing of blood, in imitation of the ancient worthies Lau, Koan, and Tiuⁿ."

"We are all agreed with our whole hearts, to obey Heaven and walk righteously, and to use our utmost exertions, to restore our native hills and rivers to the 'Beng' dynasty, that its heir may sit on the Imperial ThoneThrone [sic], for ever and ever."

The Buddhist and Tauist Gods, angels, and spirits, with the five Ancestors, the five Tiger Generals, and the four ancient worthies, are theu invoked to descend, at such a monotonous length, that I must refer the reader again to M. Schlegel's book for a minute account.

The invocation concludes as follows:—

"This night we pledge that the brethren in the whole universe, shall be as from one womb, as begotten by one Father, and nourished by one Mother; that we will obey Heaven and work righteousness;—that our faithful hearts shall never change. If august Heaven grants that the 'Beng' be restored, then happiness will return to our land."

After this, the Sien-Seng pours out libations of tea and wine, and sacrifices to the Standard; this being done, he


text: Index:Maxim Gorki on the Bolsheviki.djvu


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/31

 mounts his pulpit or throne on the North of the altar, and orders Ban-To-hong and Ban-To-liong to guard the "Ang Gate"; Tan-Teng-seng and Ten Ki-ia to the "Hall of Sincerity and Justice"; Go Kim-lai, and Go Hoan-ji to the East Gate of the City of Willows." Each of these Generals is presented with a small triangular warrant flag, (95) which is stuck behind his head; and a sword or "iron plank."

Chiang Kiet-hin with the water of the "Sam-ho" or three rivers, is ordered to take up his station in front of the Pavilion, Kiet Ban-pu and Bau Bun-beng, each being armed with a sword, are sent to the Two-planked Bridge."

The "Red Boy," (his face well rouged and a circular frame as a halo, round his head) armed with a spear, is posted at the "Red furnace," and old Chia Pang-heng is stationed to sell fruit in the "market of Universal Peace."

The guards being set, an alarm is given from the "Ang Gate," outside of which the candidates are squatted on their hams, waiting admission.

The Master, Tan Kin-lam, orders the General of the main body, Tun Thieu-hoai, to go out and see the cause of the aların; in a short while Thien-hoai returas, saying:—

"May it please the worshipful Master, the Vanguard General Thien In-ang is without, having the secret sign and password, and he humbly begs an interview with the Five Ancestors."

The Master having granted permission, the Sien-Hong or Vanguard, enters the gate, and having repeated the appropriate verse at each barrier, passes into the city, and falls prostrate before the altar.

The Sien-Seng then catechises him thus.

 * Q. "The five ancestors are above, but who is this prostrate beneath me"?
 * A. "I am Thien Iu-Aug of the Ko-Khe Temple"
 * Q. "What proof can you shew of this"?
 * A. "I have a verse, as a proof"
 * Q. "What is the verse?"
 * A. "I am indeed Thieu Iu-Ang, bringing myriads of new troops into the City."
 * "That they to-night in the Pear Garden may take the oath of brotherhood."
 * "The whole Empire desires to take the surname Ang."
 * Q. "For what do you come here?"
 * A. "To worship the Thien Te-hui."


text:
Wikisource:Scriptorium/Archives/2023-09

FYI: Hot Off the Press on Copyright Renewals
https://blog.pgdp.net/2023/09/01/copyright-renewals/ —Justin ( koavf ) ❤T☮C☺M☯ 02:12, 2 September 2023 (UTC)

Riegle Report
There is an interesting offer at Talk:Riegle Report, but I am not sure whether such an unpublished document containing published text is in our scope. It would be good if anybody who understands it better could answer there. -- Jan Kameníček (talk) 17:39, 3 September 2023 (UTC)
 * Depends on what it is, and that isn't noted. WS:WWI is the guidance here. With an unpublished records (note not documents), is it covered by copyright or available, does its subject matter have notability to impart onto notability? There has to be something about the record to make it worthy of publishing. — billinghurst  sDrewth  21:32, 3 September 2023 (UTC)

Problem with 'Previous page ' tool
I make reasonably frequent use of this tool and generally have no problem with it. However, it occasionally seems not to work correctly. As an example:- Page:The life and opinions of Tristram Shandy (Volume 4).pdf/127 ends at the end of a paragraph, hence I inserted (for which I use the 'wiki markup' toolbar). Page:The life and opinions of Tristram Shandy (Volume 4).pdf/128 starts with a new paragraph. When checking this page I happened to run the 'Previous page' tool and it said there was no, although there definitely is.I've tried a number of things with page 127, such as varying the spacing between the text and the  , removing the terminal em-dash, removing the footer text, but nothing I've tried changes the output from the tool. Chrisguise (talk) 06:28, 4 September 2023 (UTC)

 * This is a bug in the NopInserter Gadget that is getting confused by the section label markup on /127. I'm looking into a fix, but not sure how quickly I'll get to it. Xover (talk) 07:30, 5 September 2023 (UTC)
 * Thanks for letting me know. Chrisguise (talk) 10:30, 5 September 2023 (UTC)

Tech News: 2023-36
 Latest tech news from the Wikimedia technical community. Please tell other users about these changes. Not all changes will affect you. Translations are available.

Recent changes Problems
 * EditInSequence, a feature that allows users to edit pages faster on Wikisource has been moved to a Beta Feature based on community feedback. To enable it, you can navigate to the beta features tab in Preferences.
 * Octicons-gift.svg As part of the changes for the Generate Audio for IPA and Audio links that play on click wishlist proposals, the inline audio player mode of Phonos has been deployed to all projects.
 * There is a new option for Administrators when they are changing the usergroups for a user, to add the user’s user page to their watchlist. This works both via and via the API.
 * One new wiki has been created:
 * a in Talysh
 * The LoginNotify extension was not sending notifications since January. It has now been fixed, so going forward, you may see notifications for failed login attempts, and successful login attempts from a new device.

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 * Octicons-sync.svg The new version of MediaWiki will be on test wikis and MediaWiki.org from . It will be on non-Wikipedia wikis and some Wikipedias from . It will be on all wikis from (calendar).
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MediaWiki message delivery 23:33, 4 September 2023 (UTC)

 * Everyone may want to particularly notice that the new "Edit in Sequence" feature that was briefly enabled by default has now moved behind a feature flag as a Beta Feature in your preferences. I encourage everyone to try it out, but be aware that it currently has some limitations (notably, not preloading the text layer) that may make it less useful for power users (who are the main target audience of the feature). Our local Gadgets have also not yet been adapted to work with it. It is being actively worked on so these issues will get addressed, but if you can only spare the time to look at it in depth once you may want to wait. If you can do some testing though, getting feedback while the feature is still in main development would be very useful.If you're not a particularly technical user feel free to leave feedback in a new thread here on the Scriptorium. I'll try to facilitate as I'm able, and I know the developer does try to watch for relevant threads here on enWS. Xover (talk) 07:15, 5 September 2023 (UTC)
 * Please take a note of m:Talk:Wikisource EditInSequence Ciridae (talk) 10:52, 5 September 2023 (UTC)

Works by year listings
For years up to Works/2021, the numbering is cumulative month by month over the whole year. However, for Works/2022 and 2023 it restarts each month. Anyone understand why ? Beardo (talk) 10:06, 17 September 2023 (UTC)

 * @Beardo: It looks like most years were manually setting the item counts so they wouldn't reset across sections, e.g. New texts/2021/02 starts out with . —CalendulaAsteraceae (talk • contribs) 10:25, 17 September 2023 (UTC)
 * @CalendulaAsteraceae - oh, I see. Should we extend that so the last couple of years are like that too ? Or are we happy to leave it as inconsistent ? -- Beardo (talk) 10:37, 17 September 2023 (UTC)
 * @Beardo: I don't really interact with these listings, so I'll leave it up to the people who do to weigh in. —CalendulaAsteraceae (talk • contribs) 02:05, 19 September 2023 (UTC)

✅ — billinghurst  sDrewth  11:55, 2 October 2023 (UTC)
 * This section was archived on a request by: — billinghurst  sDrewth  11:55, 2 October 2023 (UTC)

Index page spelling
Index:United States Constitution Broadsid Printed by John Carter Rhode Island Providence seems to have spelled "Broadsid" incorrectly. I now understand that renaming or moving Index pages is rather involved, but should something be done here? Daniel Quinlan (talk) 22:58, 7 September 2023 (UTC)

 * @Daniel Quinlan: Usually we do not bother; the important part is the user-facing page in mainspace, so for the hassle of moving we can live with typos and such in the project-internal namespaces (Index:, Page:, File:). However, as it was only two pages and you brought it up I have moved them to a new page name. There were link to the old page name for the index so I've left a redirect behind there. Xover (talk) 10:50, 9 September 2023 (UTC)
 * Thanks. Daniel Quinlan (talk) 14:20, 9 September 2023 (UTC)

Two questions about bots
I have read w:en:Wikipedia:Bots. I have two questions:

 * 1) I am adding the text of Stephen Batman's translation of De proprietatibus rerum by Bartolomeus Anglicus. But I already have a transcription, because the University of Michigan has the whole text on their Early English site. The transcription is mostly correct, but I've found errors, so of course I'm checking everything. It is far far easier for me to split UMich's transcription into pages, then check them visually on my laptop, than to use Wikisource's UI. I would like to set up a pywikpedia bot to upload them as I finish them. I can't tell from the bots policy page whether this is an acceptable use.
 * 2) The page says that people should ask for bot permission here on the Scriptorium. But it's not clear whether Scriptorium is the place to add a subheading, or whether it's just a restatement of the policy and you're expected to ask below like any other question.

Thank you! Marnanel (talk) 02:23, 8 September 2023 (UTC)

 * Just to be clear, you've linked to a Wikipedia policy (and I revised that link). Did you mean Bots? Have you read our local policy? —Justin ( koavf ) ❤T☮C☺M☯ 06:06, 9 September 2023 (UTC)
 * @Marnanel: The bot policy primarily covers unattended tasks and other such cases where the difference between a human and a bot matters. If you plan to actually watch the page changes as your bot edits, it doesn't really matter very much whether your editing using the web interface and Chrome or from the command line using Pywikibot. Keep the rate and volume of edits low enough that you do not flood recent changes, and make sure you check the quality of your edits, and you should be fine.However, I'll caution you that the reason for the Proofread Page system of proofreading is that other approaches have been shown to lead to quite a lot of transcription errors (some subtle, som less so). We strongly recommend interactively using the side-by-side proofreading interface for this reason. Xover (talk) 11:54, 9 September 2023 (UTC)
 * Please ensure that any work where you would be looking to inject text is the same edition as the scan, we have had situations where people have put a scan of a different edition against an existing text. Putting in the text layers with a bot is not particularly an issue, though some additional things to note above what Xover mentioned. 1) It is not a normal wikipage, different content-type, so are you creating pages or using existing pages? 2) there are header and footer components to navigate, so you are essentially inserting text between a couple of set of tags; 3) proofreading status: poking in the text with the bot in a reproducible means is fine, especially if you are leaving a page status unchanged; if you are looking to change the status then that is a different call, and should have a conversation. If you are not changing the status then are you then manually opening and editing the pages and changing the status? — billinghurst  sDrewth  01:58, 11 September 2023 (UTC)

Tech News: 2023-37
 Latest tech news from the Wikimedia technical community. Please tell other users about these changes. Not all changes will affect you. Translations are available.

Recent changes
 * ORES, the revision evaluation service, is now using a new open-source infrastructure on all wikis except for English Wikipedia and Wikidata. These two will follow this week. If you notice any unusual results from the Recent Changes filters that are related to ORES (for example, "" and ""), please report them.
 * When you are logged in on one Wikimedia wiki and visit a different Wikimedia wiki, the system tries to log you in there automatically. This has been unreliable for a long time. You can now visit the login page to make the system try extra hard. If you feel that made logging in better or worse than it used to be, your feedback is appreciated.

Changes later this week
 * Octicons-sync.svg The new version of MediaWiki will be on test wikis and MediaWiki.org from . It will be on non-Wikipedia wikis and some Wikipedias from . It will be on all wikis from (calendar).
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 * Octicons-gift.svg As part of the changes for the Better diff handling of paragraph splits wishlist proposal, the inline switch widget in diff pages is being rolled out this week to all wikis. The inline switch will allow viewers to toggle between a unified inline or two-column diff wikitext format.

Future changes
 * All wikis will be read-only for a few minutes on 20 September. This is planned at 14:00 UTC. More information will be published in Tech News and will also be posted on individual wikis in the coming weeks.
 * The Enterprise API is launching a new feature called "breaking news". Currently in BETA, this attempts to identify likely "newsworthy" topics as they are currently being written about in any Wikipedia. Your help is requested to improve the accuracy of its detection model, especially on smaller language editions, by recommending templates or identifiable editing patterns. See more information at the documentation page on MediaWiki or the FAQ on Meta.

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MediaWiki message delivery 21:07, 11 September 2023 (UTC)

Problem with Template:Bar
On Cheery and the Chum/Chapter 3 — "because I said, 'I'm cheery,' they got to calling me that, and——"", uses, and it displays properly in the Page namespace (see Page:Cheery and the chum (IA cheerychum00yate).pdf/31), but it doesn't appear correctly in the mainspace. Anyone know why? In this particular instance, because there are quite a few on the previous chapter that show up right. PseudoSkull (talk) 02:02, 12 September 2023 (UTC)

 * @PseudoSkull: This is a fun one! The problem resolved when I changed the "previous" link from  to  . The problem is caused by the bar stylesheet not getting transcluded properly if it's first used inside a link, and subsequent instances still being deduplicated and not used. In the sandbox, this displays correctly:
 * with the stylesheet as
 * and this doesn't:
 * with the stylesheet as
 * —CalendulaAsteraceae (talk • contribs) 05:01, 12 September 2023 (UTC)
 * Yeah, TemplateStyles inside wikilink markup is a known issue, and ultimately caused by the bone-stupid decision to have TemplateStyles get transcluded willy-nilly at the point of template use, making the giant assumption that the style element will be valid there, instead of extracting them and serving them in the HTML head. Unfortunately for us, Wikipedia almost never has uses for templates inside links, and has easy workarounds for most of the remaining cases, so we're likely to be stuck with this problem indefinitely. The simple workaround is to move the template outside the link. When that's not possible all the alternatives get… inelegant.In the case of bar the only thing I can think of ottomh is to essentially subst: it and put the styles on the two spans' style attribute, or make do with just an em-dash as you've done here. Xover (talk) 05:31, 12 September 2023 (UTC)
 * FTR I stuck a  at the top of the page and that fixed things. —CalendulaAsteraceae (talk • contribs) 03:26, 13 September 2023 (UTC)
 * —CalendulaAsteraceae (talk • contribs) 05:01, 12 September 2023 (UTC)
 * Yeah, TemplateStyles inside wikilink markup is a known issue, and ultimately caused by the bone-stupid decision to have TemplateStyles get transcluded willy-nilly at the point of template use, making the giant assumption that the style element will be valid there, instead of extracting them and serving them in the HTML head. Unfortunately for us, Wikipedia almost never has uses for templates inside links, and has easy workarounds for most of the remaining cases, so we're likely to be stuck with this problem indefinitely. The simple workaround is to move the template outside the link. When that's not possible all the alternatives get… inelegant.In the case of bar the only thing I can think of ottomh is to essentially subst: it and put the styles on the two spans' style attribute, or make do with just an em-dash as you've done here. Xover (talk) 05:31, 12 September 2023 (UTC)
 * FTR I stuck a  at the top of the page and that fixed things. —CalendulaAsteraceae (talk • contribs) 03:26, 13 September 2023 (UTC)

Reference button, again
Dear Friends, again I want to ask about the reference button that has disappeared some time ago (on the English Wikisource, but also on the Dutch). Where has it gone? Can I get it back? Is there an easy alternative? Thanks for helping me. --Dick Bos (talk) 06:56, 14 September 2023 (UTC)

Your wiki will be in read-only soon

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Trizek_(WMF) (talk) 09:23, 15 September 2023 (UTC)

Block right
The template creates an empty line behind it, see here. Could it be removed, please? -- Jan Kameníček (talk) 18:47, 15 September 2023 (UTC)

 * @Jan.Kamenicek: ✅ Xover (talk) 19:35, 15 September 2023 (UTC)

Tech News: 2023-38
 Latest tech news from the Wikimedia technical community. Please tell other users about these changes. Not all changes will affect you. Translations are available.

Recent changes
 * Octicons-tools.svg MediaWiki now has a stable interface policy for frontend code that more clearly defines how we deprecate MediaWiki code and wiki-based code (e.g. gadgets and user scripts). Thank you to everyone who contributed to the content and discussions.

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MediaWiki message delivery 19:19, 18 September 2023 (UTC)

Ocellus Lucanus
We have Author:Ocellus Lucanus where the author seems to have no surviving works (see Ocellus Lucanus). There is a work which was "was attributed to him, and the citation of its author nowadays appears as Pseudo-Ocellus Lucanus". Should we include that work on the Ocellus Lucanus page ? Should we have a page for "Pseudo-Ocellus Lucanus" ? -- Beardo (talk) 07:43, 20 September 2023 (UTC)

The Mythology of All Races - Volume 4?
This is noted as a 1927 publication, Would that have now expired? ShakespeareFan00 (talk) 10:44, 16 September 2023 (UTC)

 * @ShakespeareFan00: Yes. Except for sound recordings, all works published before 1928 are in the public domain in the US. —CalendulaAsteraceae (talk • contribs) 10:29, 17 September 2023 (UTC)
 * The next question : Is there a scan of this consistent with the other volumes we have? ShakespeareFan00 (talk) 07:25, 21 September 2023 (UTC)
 * See Ciridae (talk) 11:06, 21 September 2023 (UTC)
 * Thanks - I tried to upload that file, and found after having made the index Index:The_Mythology_of_All_Races_Vol_4_(Finno-Ugric_and_Siberian).djvu that the text-layer had become misaligned. Perhaps someone here with the appropriate skills is able to make a hi-quality scanset for this? ( I get the impression here that PDF is problematic for Wikisource purposes.) ShakespeareFan00 (talk) 14:50, 21 September 2023 (UTC)
 * You should ask on WS:Scan Lab. Ciridae (talk) 11:16, 22 September 2023 (UTC)

Ocellus Lucanus
We have Author:Ocellus Lucanus where the author seems to have no surviving works (see Ocellus Lucanus). There is a work which was "was attributed to him, and the citation of its author nowadays appears as Pseudo-Ocellus Lucanus". Should we include that work on the Ocellus Lucanus page ? Should we have a page for "Pseudo-Ocellus Lucanus" ? -- Beardo (talk) 07:43, 20 September 2023 (UTC)

Ger:Index:Die Gola-Sprache in Liberia&
Is the format of this page name correct ? I haven't seen anything like that before. Neither the Ger: at the start nor the & at the end. -- Beardo (talk) 12:36, 23 September 2023 (UTC)

 * I've deleted it; it was clearly intended for a German work that is out of scope here.--Prosfilaes (talk) 19:37, 23 September 2023 (UTC)
 * Cheers -- Beardo (talk) 22:15, 23 September 2023 (UTC)

Nougat: open-source OCR for mathematic/scientific notations
This Twitter thread describes:

"Nougat: an open-source OCR model that accurately scans books with heavy math/scientific notations. It's ages ahead of other open OCR options."

It looks promising. Andy Mabbett ( Pigsonthewing ); Talk to Andy; Andy's edits 11:45, 16 September 2023 (UTC)
 * interresting, do we have a lot of book with math/scientific notations? (obviously I'm thinking about Russell & Whitehead's Principia Mathematica, but due to the 70/95 years delay ofr entering public domain, I don't know how much there actually is).
 * you may be interrested in that.
 * Cdlt, VIGNERON (talk) 13:52, 26 September 2023 (UTC)
 * Yes. Not every book with math/scientific notations is a book about mathematics. Example: . Andy Mabbett ( Pigsonthewing ); Talk to Andy; Andy's edits 14:29, 26 September 2023 (UTC)

how did english wikisource get there search result links to correctly display the website?
Hi. I'm coming as an active user on the Hebrew Wikisource website. I've noticed a curiuos thing. Google search results for pages on Hebrew Wikource (he.wikisource.org) appear in google search results as being pages on WIKIPEDIA (see sample screnn shot here). Yet for the English Wikisource - i don't see this problem. Rather the source shows correctly WIKISOURCE.

Can somone point me in the right direction how i can remedy this problem on the hebrew wikisource site? many thanks in advance. Roxette5 (talk) 18:57, 25 September 2023 (UTC)

 * @Roxette5: The page title is set using MediaWiki:Pagetitle (he). If that system message does not exist a default is used, which is currently, where   is the wikipage title (i.e. the "article name" in Wikipedia terms) and   is the value of that configuration variable in MediaWiki's LocalConfig.php. For heWS that variable is currently "ויקיטקסט" (on heWP it is "ויקיפדיה").Since I do not read Hebrew I can't really tell whether this looks correct. If it is not correct you need to file a request to have it fixed (only WMF can change LocalSettings.php). If these values do look correct you'll probably have to request assistance figuring out what's wrong. Either way it'll be on Pabricator (which is a tool primarily intended for developers, so if you are not a technical person you may want to find one on heWS or heWP to assist). Xover (talk) 21:01, 25 September 2023 (UTC)
 * Many many thanks!--Roxette5 (talk) 06:43, 26 September 2023 (UTC)

Tech News: 2023-39
 Latest tech news from the Wikimedia technical community. Please tell other users about these changes. Not all changes will affect you. Translations are available.

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 * Gadget definitions will have a new "namespaces" option. The option takes a list of namespace IDs. Gadgets that use this option will only load on pages in the given namespaces.

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 * New variables will be added to AbuseFilter:  and  . They are available only when an account is being created. You can use them to prevent blocking automatic creation of accounts when users with many edits elsewhere visit your wiki for the first time.

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MediaWiki message delivery 16:51, 26 September 2023 (UTC)

Index:Inscriptions de l'Orkhon déchiffrées.djvu
The previous comment Scriptorium/Archives/2022-11 has been archived without comment.

The French text is still being worked upon here. -- Beardo (talk) 16:05, 25 September 2023 (UTC)

 * @Jan.Kamenicek - you raised this issue previously. What do you think should be done if nobody can assist ? -- Beardo (talk) 07:46, 26 September 2023 (UTC)
 * @VIGNERON: Perhaps you can assist here? cf. the archived thread this appears to be a French-language text that is currently being worked on at enWS, and it needs to be imported at frWS and the contributor guided to continue work there. Xover (talk) 09:42, 26 September 2023 (UTC)
 * Thanks for the ping. If I understand it right: we need to import from en.ws to fr.ws (and then delete on en.ws), is it correct? If so, I can do it with Special:Import (it may take a little while). Cheers, VIGNERON (talk) 13:06, 26 September 2023 (UTC)
 * @VIGNERON: That's it, yes. If you let us know when the text has been migrated to frWS we'll take care of deleting the stuff here on enWS. Xover (talk) 14:50, 26 September 2023 (UTC)
 * done for the import to fr.ws (it's all here now fr:Index:Inscriptions_de_l'Orkhon_déchiffrées.djvu). Cdlt, VIGNERON (talk) 16:38, 26 September 2023 (UTC)
 * @VIGNERON: Thanks. I've now deleted the pages here, and pointed the contributor at the new location.@Beardo: Thanks for following up on this. In future, please don't hesitate to bug the admins about such issues at WS:AN; or grab any individual active admin to ask for assistance (they may not be able to help directly for any number of reasons, but should usually be able to point you in the right direction). Xover (talk) 06:55, 27 September 2023 (UTC)
 * @Xover - thanks. -- Beardo (talk) 13:36, 27 September 2023 (UTC)

The New Monthly Magazine series
Hi! Currently, The New Monthly Magazine lists volumes 1 to 105, with filenames such as Index:The New Monthly Magazine - Volume 007.djvu. These are the volumes of the second series (1821–1884), with one exception: volume 11 (Index:The New Monthly Magazine - Volume 011.djvu) is from the first series (1814–1820). This was my mistake when I uploaded that scan back in 2013.

I'm planning to upload volume 11 of the second series (1824), but as the filename Index:The New Monthly Magazine - Volume 011.djvu is already taken, I think there are a few options: I can't do any moves without leaving redirects behind, but also don't want to go ahead and upload with a new name, and start proofreading series 2 volume 11 if it would end up causing more of a headache later on, without checking what everyone else thinks is the best way to resolve this first. Either way, once the decision is made, I'll add series 1 to The New Monthly Magazine and NMM volumes! Apologies for the hassle; any advice on the best way to resolve this would be appreciated! -- Yodin T 13:33, 26 September 2023 (UTC)
 * The existing Index:The New Monthly Magazine - Volume 011.djvu (series 1, 1819) could remain where it is; this would be a bit confusing (i.e. all other scans named this), but not the end of the world, and the new scan could be named something like Index:The New Monthly Magazine - Series 2 Volume 011.djvu or Index:The New Monthly Magazine - Volume 011 (1824).djvu
 * The existing Index:The New Monthly Magazine - Volume 011.djvu and all its Page:s could be renamed (maybe to something like Index:The New Monthly Magazine - Series 1 Volume 011.djvu or Index:The New Monthly Magazine - Volume 011 (1819).djvu), so that the 1824 scan could be uploaded with the filename that matches the other series 2 scans
 * All other scans, Indexes and Page:s of series 2 could be renamed to include either Series 2 in the filename, or the year they covered – this seems a huge amount of work for not much benefit

 * You might consider using The New Monthly Magazine and Universal Register for the first series and the transclusion., while keeping The New Monthly Magazine for the second, with redirects from the various namings (e.g. The New Monthly Magazine and Humorist). That would avoid having to do renaming on the transclusion side as well (e.g. The New Monthly Magazine/Volume 7).   MarkLSteadman (talk) 13:58, 26 September 2023 (UTC)
 * Hadn't thought of that! 👍 -- Yodin T 14:25, 26 September 2023 (UTC)

Following MarkLSteadman's suggestion, I've made a bot request to move the existing file, index, and all pages, to make way for the volume 11 of the second series to be uploaded. -- Yodin T 11:05, 5 October 2023 (UTC)

header ; footer field not editable
the header and footer field are not open to edit, when i hit the edit button. this will stop proofreading for pages for fields that are not automatically generated.
 * apparently it is a setting, since the problem does to show while logged out.
 * it happens in vector 2022, vector and timeless skin.
 * apparently, in order to check the "Preferences > Editing > Proofreading interface options > Show header and footer fields toggle the visibility of the noinclude header and footer sections when editing in the Page namespace" the editor must first uncheck the "2010 wikitext editor", or it is invisible. - that is bad UX design. Slowking4 ‽ digitaleffie's ghost 14:01, 26 September 2023 (UTC)

 * The way it should be working is that if you have the toolbar turned on then you can toggle the header and footer via the button there, and if you have the toolbar turned off then you have to go to preferences to toggle it (the preference label is ""). Is that not what you're seeing? Sam Wilson 09:55, 8 October 2023 (UTC)

 * IMHO, it's best for a user to set first the universally relevant preferences, and then set the site exceptions, par site.  — ineuw (talk) 03:11, 30 October 2023 (UTC)

Proposal that all works have dates
I propose that: '''Every edition of a work should have its publication date in the header. '''

This is a straightforward and simple proposal in response to the removal of dates from headers, which is a practice I strongly disagree with. --EncycloPetey (talk) 01:11, 20 September 2023 (UTC)
 * EncycloPetey: What do you mean by “edition of a work”? Is it just like when you use, you want the date to be on each item, as opposed to on the versions page? TE(æ)A,ea. (talk) 01:17, 20 September 2023 (UTC)
 * I guess the biggest issue is that dates are being removed from editions that are published as part of a collection. The date of publication is important, and readers should be able to find full basic citation infomation without having to go hunting.  For example, use of the tag will pull in the title, authors, editors, place of publication, publisher, and pages.  But it won't pull in the date.  And the immediate impetus is the continued stripping of dates from things like the English translations of Seneca's plays.  For translations, and for any works with multiple differing editions, the date of publication is essential information for distinguishing one from another.  Right now, collections of works will likely have a date only on the primary page, but perhaps not on the works themselves.  And in some cases, where I have put in the dates, others are going in and removing them.  I disagree with stripping that kind of core information from editions of works. --EncycloPetey (talk) 01:35, 20 September 2023 (UTC)
 * Concrete examples of why this is relevant:
 * Alfred Tennyson had two separate collecions of poetry published under the title Poems. A person arriving at a poem in one of those collections will not know which collection it's in without them having to navigate to the primary page to find a date.  Right now, the issue is kludgingly solved by having the date as part of the base page title and displaying the page name in the title field as on Poems (Tennyson, 1843)/Volume 1/Song—The Owl.  I would rather the date field be populated with 1843.
 * Thyestes (1907 translation) versus Thyestes (1902 translation). Or Prometheus Bound and Prometheus Bound, both translations by Elizabeth Barrett Browning that differ from each other.  Knowing the date of the translation is often critically useful to persons comparing, or even making use of, multiple translations. --EncycloPetey (talk) 01:51, 20 September 2023 (UTC)
 * EncycloPetey: I tend to remove dates from versions pages, because that’s a bad place for them; but I do think that they should be on the individual pages. (By the way, I picked up his Poems, chiefly lyrical, and should be able to scan it in the next week or so.) TE(æ)A,ea. (talk) 02:50, 20 September 2023 (UTC)
 * This proposal does not cover versions pages, since versions pages are not themselves editions. That is a separate discussion.  --EncycloPetey (talk) 17:13, 20 September 2023 (UTC)

 * Is there a standard way of indicating dates in the headers when the dates are uncertain or unknown? E.g. I know we had a major effort around digitization of chapbooks which are 18th / 19th century-ish? Similarly, if it is something like 1923/1924? I know for authors we pull the dates from wikidata which has logic around such cases but if we plan to explicitly not pull the data from wikidata but copy it into the headers what is the expectation here? In general, I would prefer having the data in wikidata rather than forcing copying over the data. MarkLSteadman (talk) 21:45, 20 September 2023 (UTC)
 * I do not know whether we have a standard for that, or have the mechanism yet for pulling dates from Wikidata. An alarming number of our contributions here do not have their own Wikidata items, but are housed on the principal page for the "work" rather than for the specific "edition".  So, I suspect we're not ready to implement Wikidata-pulled dates.  We might want to have that discussion, and determine what it would take to implement that, and how feasible it would be to accomplish in a reasonable span of time. --EncycloPetey (talk) 03:35, 21 September 2023 (UTC)
 * Wikidata would love to have more input from client projects about which pages should have their own Wikidata items and which should not. Our current notability criteria say (in relevant part): ""  If I understand correctly, these editions typically appear as subpages of mainspace pages (like chapters) and so fall into the unfortunate "undetermined" bucket. Bovlb (talk) 18:41, 9 October 2023 (UTC)
 * I suspect that is in reference to having, say, a 1920 edition of a play by Shakespeare linked to the main play page in WD such that when pulling the date we would pull the 17th century date instead of 1920. This can be cases for subpages being a problem: works such as poems / stories that are then published in a book collection several years later after being published in a periodical or especially works published in multiple volumes where sometimes they mix between editions or dates, but it is not exclusively issues around subpages. MarkLSteadman (talk) 05:27, 5 November 2023 (UTC)
 * As for the status of Wikidata items on Wikisource, subpages are allowed and regularly used if those subpages represent works in their own right. For example, if you have a poetry collection, the poetry collection is a work, as well as every single poem contained within. On Wikidata, each subpage of that collection would be linked to a "version, edition, or translation", which would itself be attached to "work" items for the individual poems. The work items for these poems are important since they represent the concept of the poem, as the poem might appear in other collections or periodicals, and our poetry collection only represents one version of that poem. Sequential chapter subpages ("Chapter 1", "Chapter 2", etc.) are a little more of iffy territory though IMO, and I haven't created Wikidata items for sequential chapters of novels or similar types of books. It has been done before, albeit rarely, but it might be going a little too far, since sequential chapters aren't really works in their own right. PseudoSkull (talk) 04:33, 17 November 2023 (UTC)
 * Module:License Wikidata and Module:Author have code relevant to getting a work's publication year from its Wikidata item, and we could check whether the Wikidata item is an instance of a "version, edition, or translation" before pulling dates. I also expect it would be possible to get the Wikidata ID of the main page even if a subpage doesn't have its own item. (Now, have I tried this? No, I have not. But it really does seem like it should be possible.) —CalendulaAsteraceae (talk • contribs) 05:16, 17 November 2023 (UTC)
 * I don't know about making this an official policy ... but I will add that I personally always add the date to subpages if it is missing -- Beleg Âlt (talk) 13:41, 13 October 2023 (UTC)

 * . Yet per Beleg Âlt I see no need to make it a hard policy.--Jusjih (talk) 03:23, 16 October 2023 (UTC)

 * When we know the year of publication of a work then it should be added to the top level of a work by use of the "year" field. There is zero need for subpages to have that added when the year applies to all subpages of the work, and they should not be added. We should not be adding dates where we cannot determine the year of publication. MarkLSteadman Template:header explains the alternative ways to add dates, and I will also note that we can use a decade eg. 1820sin a year field and it displays and categorises fine. — billinghurst  sDrewth  14:01, 5 November 2023 (UTC)
 * I personally strongly disagree that "they should not be added". While it may not be necessary to have the year info on a subpage, it is certainly useful (especially in anthologies and other collections where the subpages are also works per se). In my opinion, you could just as well argue that there is zero need for subpages to contain the work's title and author, when those fields apply to all subpages of the work. —Beleg Âlt BT (talk) 14:42, 6 November 2023 (UTC)

title: Wikisource:Scriptorium/Archives/2023-09


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/32

 : Q. "What proof do you bring?"
 * A. "I have this verse:-
 * "Heaven produced the Sun-Moon Lord, (Beng) whose surname is Ang."
 * "But from North to South the Wind has blown him where it listed.
 * "All the heroic brethernbrethren [sic] of Ang are now associated together, to restore the rightful dynasty.
 * "Waiting for the dragon to appear, when they will burst open the barriers, and overturn the Chheng."
 * Q. "Why do you wish to worship the Heaven and Earth Society?"
 * A. "In order that we may drive out the Chheng and restore our Beng."
 * Q. "Have you any proof?"
 * A. "I have this verse : —
 * "We have searched the origin, and enquired exhaustively into the cause.
 * "And find that the Chheng took from us by force our native land.
 * "Following our leaders, we will now restore the Empire.
 * "The glory of the Beng shall appear, and the reign of righteousness shall be established."
 * Q. "Do you know that there is a great and a small Heaven and Earth Society?"
 * A. "Yes, the great Society originated in Heaven, and the lesser at the waters of the three rivers (Sam Ho.)"
 * Q. How can you prove this?
 * A. "By the following verse : —
 * "Our society was originally established at the Sam Ho.
 * "And multitudes of brethren took the oath of allegiance.
 * "On the day when the principles of Heaven shall be carried out.
 * "Our whole Family shall sing the hymn of Universal Peace."
 * Q. "From whence do you come?"
 * A. "I come from the East."
 * Q. "What evidence do you bring?"
 * A. "I have this verse : —
 * "This sun and moon issuing from the East, clearly. (Beng.)

"The army is composed of countless myriads of the Ang


text:
Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait341879roya).pdf/33

 heroes."

"To overturn the Chheng and restore Beng is the duty of all good men."

"And their sincerity and loyalty will at last be rewarded by rank and emolument."

The catechism is continued to the length of 333 questions, to each of which the Vanguard must give suitable answers and verses, describing the history and ceremonial of the Society. It is really astonishing to hear a clever Sien Hong give every answer and verse correctly, without referring to a Book, or requiring any assistance from the Master, who has the Ritual before him on the altar.

This part of the ceremony lasts nearly an hour, during which time the Vanguard is kneeling before the spirits of the five ancestors, who are supposed to have descended into their tablet on the altar.

The Sien-Seng now addresses the Sien-Hong as follows.

"Having thoroughly examined you, I find that by your satisfactory replies, you have proved yourself to be the real Thien Ju-ang; the five ancestors graciously accept your answers and petition, so kotow, and return thanks for their benevolent condescension.'

The vanguard having performed the "Kotow," returns thanks as follows.

"I humbly thank the pure (Beng) spirits of our live ancestors, and beg that they will assist the Ang children to slay the Chheng. To-night having been permitted to have an interview with the five Founders, I have a firm hope that the spirits will help us to restore the great dynasty of Beng."

The Master then says; "I now present you with this precious sword and a warrant; all the candidates who are found to be faithful and sincere, you may bring within the City to take the oath of fidelity; but those whom you may find to be tratoirstraitors [sic] you must take outside the Gate, and behead." Presenting the sword and warrant flag, he repeats this verse.

 * "The five Ancestors present you with this sword and commission.
 * "To be worn on your person while collecting material of war.
 * "And whilst gathering the brethren from within the Four Seas.


text: Journal of the Straits Branch of the Royal Asiatic Society/Volume 1/Malay Proverbs, Part I


text: Page:Sunset Magazine vol. 31.pdf/14

title: Page:Sunset Magazine vol. 31.pdf/14


text:
Plaid amang the Heather

 * "Plaid amang the Heather" in Birks of Aberfeldy (1817), a Scottish chapbook printed in Edinburgh
 * "Plaid amang the heather" in I had a horse (1820), a Scottish chapbook printed in Edinburgh
 * "The Plaidie" in The Book of Scottish Song (1843), edited by Alexander Whitelaw

title: Plaid amang the Heather


text:
Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/30

 The Case of those who in the "World were Idiots • i •

The Delights of every one are changed into the corresponding

Delights after Death. , . ..

Unconscious Association of Angels and Spirits with Man. Why there are two Spirits and two Angels with every Man Such Spirits and Angels are subject Spirits of some Heavenly or

Infernal Society ....

The Angels Associated with Man, or Guardian Angels Only Good Spirits and Angels are with Infants The Lord's Providential Guardianship of Man from Evil Spirits in

Sleep ..... The Danger of conscious Intercourse with Spirits "When Angels or Spirits speak with Man they speak in his own

Language, from his Memory Man, not Enlightened by Intercourse with Spirits, but from

the Word .... - — Visions and Dreams. . ,

What is meant by being in the Spirit. What it is to be taken out of the Body, and to be carried by the

Spirit into another place The Difference between a State of Vision and direct Revela

tion from the Lord .... Extension of Man's Thought into the Spiritual World How Spirits can be enabled to see into this World How long Men remain in the World of Spirits Purgatory a Fiction. .

HEAVEN.

Heaven is Divided into Two Kingdoms • ,

There are three Heavens ....

The Heavens were not three before the Lord's Advent

In each Heaven there are Innumerable Societies

The Universal Heaven is in the Form of a Man

The Correspondence of Heaven with all things of Man

The Correspondence of Heaven with all things on Earth

The Sun and Moon in Heaven

The Heat and Light of Heaven,.

The Four Quarters in Heaven ,

Changes of State in Heaven.

Time in Heaven ....

Space and Distance in Heaven

Representatives and Appearances in Heaven

Tlie Garments of Angels

The Habitations and Mansions of the Angela

Governments in Heaven

Divine Worship in Heaven. ,

The Power of Angels. , ,

The Speech of Angels ,

"Writings in Heaven, ,

The Knowledge of the Angels

The "Wisdom of the Angels . . ,

The Innocence of Angels

PAOB

606


text:
User talk:Elebayev

Beeswaxcandle (talk) 08:25, 2 October 2023 (UTC)

Explanation of deletion
Thank you for your contribution of the text Зар-заман; however, as this is the English Wikisource it's out of scope because it's not in English. Google Translate has given me three different languages, so I'm not sure which Wikisource to recommend you approach. It may be best to start with Multi-lingual. Beeswaxcandle (talk) 08:25, 2 October 2023 (UTC)

title: User talk:Elebayev


text:
Page:Tales and Legends from the Land of the Tzar.djvu/73

Rh Jack Frost jumped from branch to branch, coming nearer to her. Suddenly he sprang from the tree and stood by her side, his ice-cold fingers touching her shoulders. He was a handsome-looking old man, with a long white beard, and curly white locks hanging down his back; he had a kind-looking old face, with a good-natured smile on it.

"Are you warm, pretty maiden?" he asked again, stooping down to look into her face.

"Yes," she replied, "I am burning."

Martha was really freezing, but the cold was so great that she thought she was broiling.

Jack Frost felt very sorry for the poor girl, and coming closer to her, covered her up with what seemed to her fur cloaks and rugs, but she knew no more until she found herself at home again, surrounded by her father, step-mother, and sisters; she was clad in a beautiful silk dress, with a lovely fur mantle, and the box which was taken to the forest empty was now full of beautiful presents. It was really funny to see how cross the step-mother became on seeing Martha actually back again with such a number of rich presents and things round her; she tried, however, to keep her rage down, as well as she could. She never thought for a moment that her step-daughter's trip to the forest would have ended in this way. Nevertheless, she took the old man aside, and said proudly,—

"Was I not right in making you take Martha to the forest? See how rich she has become; Jack Frost has evidently taken a great fancy to her. I always said he would, and if you had not been in such


text: The Musical Charmer

title: The Musical Charmer


text: The Musical Charmer/Nobody coming to marry me


text: The Musical Charmer/The Banks of the Devon


text: The Musical Charmer/Blythe was she

title: The Musical Charmer/Blythe was she


text: The Musical Charmer/Auld Langsyne

title: The Musical Charmer/Auld Langsyne


text:
Page:Complete Works of Count Tolstoy - 13.djvu/152

 of the latter kind in God, through the constant contemplation of these traces.” (p. 95.)

In confirmation of these unintelligible, perverse, intricate words there are quoted the words of St. John Damascene, which are almost as unintelligible and perverse.

“By knowing what is ascribed to God and from that ascending to the essence of God, we comprehend not the essence itself, but only what refers to the essence (τὰ περὶ τὴν οὐσίαν,) just as, knowing that the soul is incorporeal, inquantitative, and invisible, we do not yet comprehend its essence; just so we do not comprehend the essence of a body, if we know that it is white or black, but we comprehend only what refers to its essence. But the true word teaches us that the Deity is simple and has one action (ἐνεργείαν,) simple and doing good in everything.” (p. 96.)

However painfully hard it is to analyze such expressions, in which every word is a blunder or a lie, every connection of a subject and predicate a tautology or a contradiction, every connection of one sentence with another a blunder or an intentional deception, it will have to be done. It says “spirit signifies substance.”

Spirit is only the opposite of substance. Spirit is, above all, a word which is used only as an opposition to every substance, to everything visible, audible, tangible, perceptible by the senses. Essence, nature, substance is only a distinction of perceptive, sensual objects. By their nature, by their substance, by their essence, stones, trees, animals, men are distinguished.

But spirit is that which has not the essence of Nature. What, then, can the words, “Spirit signifies substance,” mean? Further: “We know only two kinds of substances, complex material and simple spiritual substances.” We do not know and cannot know any simple spiritual substances, because “spiritual substance” is a mere contradiction. The plural number used with simple spiritual


text:
Page:An Exposition of the Old and New Testament (1828) vol 4.djvu/90

84 (2 Kings iii. 4.) and paid it in lambs, Now the prophet requires them to pay it to Hezekiah. Let it be raised and levied from all parts of the country, from Sela, a frontier city of Moab on the one side, to the wilderness, a boundary of the kingdom on the other side: and let it be sent, where it should be sent, to the mount of the daughter of Zion, the city of David. Some take it as an advice to send a lamb for a sacrifice to God the Ruler of the earth, (so it may be read,) the Lord of the whole earth, Ruler of all lands; the land of Moab, as well as the land of Israel; "Send it to the temple built on mount Zion." And some think it is in this sense spoken ironically, upbraiding the Moabites with their folly in delaying to repent, and make their peace with God; "Now you would be glad to send a lamb to mount Zion, to make the God of Israel your Friend; but it is too late, the decree has brought forth, the consumption is determined, and the daughters of Moab shall be cast out as a wandering bird," v. 2. I rather take it as good advice seriously given, like that of Daniel to Nebuchadnezzar then when he was reading him his doom; (Dan. iv. 27.) Break off thy sins by righteousness, if it may be a lengthening of thy tranquillity. And as it is applicable to the great gospel-duty of submission to Christ, as the Ruler of the land, and our Ruler, "Send him the lamb, the best you have, yourselves a living sacrifice. When you come to God the great Ruler, come in the name of the Lamb, the Lamb of God. For else it shall be," (so we may read it, v. 2.) "that as a wandering bird cast out of the nest, so shall the daughters of Moab be. If you will not pay your quit-rent, your just tribute to the king of Judah, you shall be turned out of your houses: the daughters of Moab (the country-villages, or the women of your country) shall flutter about the fords of Arnon, attempting that way to make their escape to some other land, like a wandering bird thrown out of the nest half-fledged." Those that will not submit to Christ, nor be gathered under the shadow of his wings, shall be as a bird that wanders from her nest, that shall either be snatched up by the next bird of prey, or shall wander endlessly in continual frights. Those that will not yield to the fear of God, shall be made to yield to the fear of every thing else.

II. He advises them to be kind to the seed of Israel; (v. 3.) "Take counsel, call a convention, and consult among yourselves what is fit to be done in the present critical juncture; and you will find it your best way to execute judgment, to reverse all the unrighteous decrees you have made, by which you have put hardships upon the people of God; and, in token of your repentance for them, study now how to oblige them, and this shall be accepted of God more than all burnt-offering and sacrifice."

1. The prophet foresaw some storm coming upon the people of God, perhaps the good people of the ten tribes, or of the two and a half on the other side Jordan, whose country joined to that of Moab, and who, by the merciful providence of God, escaped the fury of the Assyrian army, had their lives given them for a prey, and were reserved for better times, but were put to the utmost extremity to shift for their own safety. The danger and trouble they were in, were like the scorching heat at noon; the face of the spoiler was very fierce upon them, and the oppressor and extortioner were ready to swallow them up.

2. He bespeaks a shelter for them in the land of Moab, when their own land was made disagreeable to them. This judgment they must execute; thus wisely must they do for themselves, and thus kindly must they deal with the people of God. If they would themselves continue in their habitations, let them now open their doors to the distressed dispersed members of God's church, and be to them like a cool shade to those that bear the burthen and heat of the day. Let them not discover those that absconded among them, nor deliver them up to the pursuers that made search for them; "Bewray not him that wandereth, nor deliver him up," (as the Edomites did, Obad. xiii. 14.) "but hide the outcasts." This was that good work by which Rahab's faith was justified, and proved to be sincere; (Heb. xi. 31.) "Nay, do not only hide them for a time, but, if there be occasion, let them be naturalized; let mine outcasts dwell with thee, Moab; find a lodging for them, and be thou a covert to them. Let them be taken under the protection of the government, though they are but poor, and likely to be a charge to thee." Note, (1.) It is often the lot even of those who are Israelites indeed, to be outcasts, driven out of house and harbour, by persecution or war, Heb. xi. 37. (2.) God owns them, when men reject and disown them. They are outcasts, but they are mine outcasts. The Lord knows them that are his, wherever he finds them, even there where no one else knows them. (3.). God will find a rest and shelter for his outcasts; for though they are persecuted, they are not forsaken. He will himself be their Dwelling-Place, if they have no other, and in him they shall be at home. (4.) God can, when he pleases, raise up friends for his people, even among Moabites, when they can find none in all the land of Israel, that can and dare shelter them. The earth often helps the woman, Rev. xii. 16. (5.) Those that expect to find favour when they are in trouble themselves, must show favour to those that are in trouble; and what service is done to God's outcasts, shall, no doubt, be recompensed one way or other.

3. He assures them of the mercy God had in store for his people. (1.) That they should not long need their kindness, or be troublesome to them, for the extortioner is almost at an end already, and the spoiler ceases. God's people shall not be long outcasts, they shall have tribulation ten days, (Rev. ii. 10.) and that is all. The spoiler would never cease spoiling, if he might have his will; but God has him in a chain. Hitherto he shall go, but no further. (2.) That they should, ere long, be in a capacity to return their kindness; (v. 5.) "Though the throne of the ten tribes be sunk and overturned, yet the throne of David shall be established in mercy, by the mercy they received from God, and the mercy they show to others; and by the same methods may your throne be established if you please." It would engage great men to be kind to the people of God, if they would but observe, as they easily might, how often that brings the blessing of God upon kingdoms and families. "Make Hezekiah your friend, for you will find it your interest to do so, upon the account both of the grace of God in him, and the presence of God with him. He shall sit upon the throne in truth, and then he does indeed sit in honour, and sit fast. Then he shall sit judging, and will then be a protector to those that have been a shelter to the people of God." And see in him the character of a good magistrate. [1.] He shall seek judgment; he shall seek occasions of doing right to those that are wronged, and shall punish the injurious even before they are complained of: or, he shall diligently search into every cause brought before him, that he may find where the right lies. [2.] He shall hasten righteousness, and not delay to do justice, nor keep those long waiting, that make application to him for the redress of their grievances. Though he seeks judgment, and deliberates upon it, yet he does not, under pretence of that, stay the progress of the streams of justice. Let the Moabites take


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58 a hurry to go and fetch her back he would have married her by this time, and she wouid have been richer still; but it is no good talking about it now."

Her thoughts were very different from her speech.

"No, my dear," she thought to herself; "I am not going to be beaten by you."

A few days later the woman ordered her unfortunate husband to harness his horses and take her own two daughters, Pasha and Masha, into the wood to try their luck, and see what Jack Frost would give them. Away went the old man, with Pasha and Masha, to the pine forest, and told them to sit on the box under the fir-tree, just as Martha had done. He then left them and went home.

At first the girls enjoyed it very much, and talked and laughed together.

"It does seem such a queer idea," said Pasha, "to send us here to find a lot of dresses and things, just as though we could not buy everything we want in the village, or wait till we go to Moscow."

"We should have to wait long in that case, Pasha, as we are not likely to go there in a hurry."

"Mamma said that we should see some very handsome young men here, if we waited long enough. I wonder whether that is true?"

"I don't know! All I know is that it's getting frightfully cold;" and Masha shivered as she drew her warm furs round her.

But Pasha did not mind the cold; she did not feel it half as much as her sister, for she was blessed with


text: The Musical Charmer/Highland Mary

title: The Musical Charmer/Highland Mary


text: The Musical Charmer/Mary's Dream

title: The Musical Charmer/Mary's Dream


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Rh the gift of the gab, and chatted away right merrily, laughing and talking about every possible thing.

"What did you say, Pasha?" Masha would ask almost every minute. "I am so cold I can hardly hear what you are talking about. I wonder whether those young men really will come."

"Have patience, my dear; men always keep one waiting; they can't be punctual to save their lives."

"I don't believe they will come, say what you like; but supposing only one man comes, which of us do you think he will choose—you or me?"

"Maybe he will take you," snarled Pasha.

"No, he will most likely choose you, my dear!" retorted Masha.

With that they began to sneer at each other, till they heard Jack Frost jumping from tree to tree, shaking them as though they were so many bells. Now it so happened that the girls did not know that it was Jack Frost who had given Martha all those presents, and that it was for him they were waiting.

"There, Masha!" cried Pasha, "I hear something. I believe the young men are coming at last in their troikas; don't you hear the bells?"

Jack Frost came near them.

"Are you warm, pretty maidens?" he asked; "are you warm, my dears?"

"Warm, you old stupid!" cried Pasha, looking up at him; "warm, indeed! oh, yes, of course we are; it's a wonder we are not dead with the heat."

"What are you waiting for?" he asked.


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60 "What business is that of yours?"

Jack Frost smiled.

"We are waiting for our lovers," said Masha, who thought her sister had been rather rude. "But I suppose they have lost their way in this horrid, dark forest."

"Queer place to wait for lovers," Jack Frost said. "I hardly think they would be such asses as to come here. Are you still warm, pretty maidens?"

"Get away with you, you old stupid, do! Can't you see that we are nearly frozen to death," cried Pasha angrily.

Still Jack Frost kept on coming closer and closer to them, and at last he leaped from the fir-tree, touched them with his ice-cold hands, which froze them to death, for Jack Frost had somehow taken a dislike to the girls, and thus Pasha and Masha departed this world of sorrow.

In the morning the woman sent her husband to go and fetch them home again, with all the treasures that she thought they would be sure to have. Away went the old man to the pine forest, where, to his horror, he found the dead bodies of his two daughters lying on the ice-hill. He took them up, kissed their pale, cold faces, put them in his sledge, and drove home to his wife, who came out smiling to meet him; but alas for those smiles! they died away, as Pasha and Masha had done.

"Where are my children?" she cried out.

The old man, after uncovering the rugs, displayed the bodies of the two unfortunate girls lying dead in


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Rh the cart. Angry words did not remain long unuttered by the mother's lips.

"What have you done to them, you wicked, wicked man? My poor little darlings, they were the delight of my life. My Pasha, my Masha, what shall I do without them? my darling little doves. What did you do to them, you horrid old wretch? Tell me this instant."

"Leave off talking that nonsense, this is no time for scolding. You told me to take the girls to the forest; you thought of nothing but riches all the time, and this is what you get for it. You can't find fault with me, I did what you told me to do, and these are the thanks I get."

The woman after a little more scolding and howling came to herself again, and actually forgave her husband, who had done nothing. After that they lived happily for many a long year, not forgetting, however, to bury Pasha and Masha. As for Martha, she soon married a rich and handsome young man, and lived happily ever after, as people always do in Fairy Tales.


text: The Musical Charmer/John Anderson my joe


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62

upon a time there lived an old peasant, who had three sons. Two of these were supposed to be very clever, while the third, the youngest of the three, was said to be so dreadfully stupid that people nicknamed him Ivan the Stupid, or just simply the Stupid; while others, less polite, and not so choice in their language, called him the "Fool." Whether it was to keep up his reputation among his friends or not, I cannot say, but Ivan would spend all his time when at home lying on the stove doing nothing.

A very great feast was to be held at the king's palace, and was to last for three days; to this feast everybody was invited, the rich and poor, great and small; and among them were Ivan's brothers.

When the first great day arrived, the two brothers began putting on their Sunday's best, and making themselves generally smart.

"I wish you would take me with you," said Ivan from the stove, as he looked at his brothers dressing.

"Take you with us!" they cried. "What next? Do you wish to frighten the people? Where can you go to? You are only fit to lie on that stove and growl!"


text: User:廣九直通車/LDYK archives

title: User:廣九直通車/LDYK archives


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Rh Ivan sighed, and when his brothers had gone he went out into the fields and wept bitterly, for he longed to be at the feast. Suddenly, to his surprise, he saw a beautiful chestnut horse galloping towards him; and the earth beneath the creature trembled. From his ears came fire, and from his nostrils issued forth smoke.

"Do not grieve, Ivan," said the horse in a voice that sounded like thunder. "I know what it is you want, and shall try to help you; but first get in at my right ear, and then out at my left."

Ivan obeyed, wondering all the time what it all meant, it was such an extraordinary animal this horse. When Ivan climbed out of the horse's left ear, he found himself dressed in such beautiful clothes that he hardly knew himself again; had he only seen his face he would have been still more astonished: he looked so clean and so handsome. After this the horse ordered him to get on his back, and away they rode over stock and stone, up hill and down dale, till at last they reached the palace, where at one of the windows sat the king's daughter, as beautiful as the day, and on her finger was a diamond ring, which shone like fire in the sunshine. It so happened that a wicked fairy, who had had a spite against the princess, came to the palace one day, and cast a spell upon this beautiful girl, in consequence of which she could never marry until some handsome youth should be able to leap from the ground to the high window, or rather balcony, on which she sat night and day without moving, and take from her finger the diamond ring. But somehow no one


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Rh our hearts, with the tenderness of a friend.

And if I might hope, that this simple mark of my admiration, and of my esteem, would commend me to your charity—to say nothing of your regard—it is all that I would ask.


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 "You would."

I nibble a green blade.

"Do you realise quite," I ask, "that within a week we shall face our Utopian selves and measure something of what we might have been?"

The botanist's face clouds. He rolls over, sits up abruptly and puts his lean hands about his knees.

"I don't like to think about it," he says. "What is the good of reckoning might-have-beens?"

§ 5

It is pleasant to think of puzzling the organised wisdom of so superior a planet as this Utopia, this moral monster State my Frankenstein of reasoning has made, and to that pitch we have come. When we are next in the presence of our Lucerne official, he has the bearing of a man who faces a mystification beyond his powers, an incredible disarrangement of the order of Nature. Here, for the first time in the records of Utopian science, are two cases—not simply one but two, and these in each other's company!—of duplicated thumbmarks. This, coupled with a cock-and-bull story of an instantaneous transfer from some planet unknown to Utopian astronomy. That he and all his world exist only upon a hypothesis that would explain every one of these difficulties absolutely, is scarcely likely to occur to his obviously unphilosophic mind.

The official eye is more eloquent than the official lips and asks almost urgently, "What in this immeasurable universe have you managed to do to your


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 thumbs? And why?" But he is only a very inferior sort of official indeed, a mere clerk of the post, and he has all the guarded reserve of your thoroughly unoriginal man. "You are not the two persons I ascertained you were," he says, with the note of one resigned to communion with unreason; "because you"—he indicates me—"are evidently at your residence in London." I smile. "That gentleman"—he points a pen at the botanist in a manner that is intended to dismiss my smile once for all—"will be in London next week. He will be returning next Friday from a special mission to investigate the fungoid parasites that have been attacking the cinchona trees in Ceylon."

The botanist blesses his heart.

"Consequently"—the official sighs at the burden of such nonsense, "you will have to go and consult with—the people you ought to be."

I betray a faint amusement.

"You will have to end by believing in our planet," I say.

He waggles a negation with his head. He would intimate his position is too responsible a one for jesting, and both of us in our several ways enjoy the pleasure we poor humans have in meeting with intellectual inferiority. "The Standing Committee of Identification," he says, with an eye on a memorandum, "has remitted your case to the Research Professor of Anthropology in the University of London, and they want you to go there, if you will, and talk to him."

"What else can we do?" says the botanist.


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 substance is another internal contradiction, because what is simple cannot be two or many; only with what is not simple do we get distinction and plurality. The addition to the word “substances” of “simple, spiritual, more or less endowed with consciousness and reason,” introduces another internal contradiction, by suddenly joining to the simple concept that of consciousness and reason, according to the degree of which this something, which is called simple spiritual substances, is divided.

The words, “To admit that God has in himself the substance of the first kind,” to be consistent, ought to have been, “To admit that the one God is complex, material substances,” which is the merest absurdity, is an admission that the one God is a multiplicity of varied substances, of which it is impossible to speak. The words, “We are of necessity forced to assume the substance of the latter kind in God, through the contemplation of the works of his creation and foresight, in which traces of the highest reason are visible,” signify not at all that God is a spirit, but that God is the highest reason. Thus, in examining these words, it turns out that, instead of saying that God is a spirit, they say that God is the highest intelligence, and in confirmation of these words. are quoted the words of St. John Damascene, who says a third thing, namely, that the Deity is simple.

What is remarkable is that the conception of God as a spirit, in the sense of opposing it to everything material, is indubitable to me and to every believer, and has clearly been established in the first chapters about the comprehensibility of God, and that cannot be proved. But, for some reason, this proof is attempted, and blasphemous words about the investigation of the essence of God are pronounced, and the argument ends by proving that, instead of being a spirit, God is reason, or that the Deity is simple and has but one action. What is all that proved for? Why, in order, when the need for it shall


text:
Author:Louis Boudianoff Boudin

Works

 * The Theoretical System of Karl Marx in the Light of Recent Criticism (1907)
 * Socialism and War (1916)

Articles

 * Government by Judiciary, in Politicial Science Quarterly
 * Articles in The International Socialist Review (1900-1918)

Journals

 * The Class Struggle (1917-1919), as editor

title: Author:Louis Boudianoff Boudin


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 However, such an order shall not be given unless prior consent of the other courts has been obtained.

An order of non-prosecution does not preclude the right of the injured person to institute a case himself.

A motion for withdrawal of the criminal charge may be submitted at any time before the court of first instance gives the judgment. The court may order permitting or prohibiting the withdrawal, as the court may find appropriate. If the motion is submitted after the accused has replied to the case, the accused shall be asked if he would object, and the court shall docket the statement of the accused. In the event that the accused objects to the withdrawal of the charge, the court shall dismiss the motion for withdrawal of the charge.

In a case of a personal offence, the charge may be withdrawn or compounding may be adopted at any time before the case reaches its finality. But if the accused objects, the court shall dismiss the motion for withdrawal of the charge.

A criminal case the charge instituting which has already been withdrawn from the court cannot be reinstituted, save where it falls under the following exceptions:

if a public prosecutor submits a charge instituting a criminal case which does not concern a personal offence and then withdraws the charge, this withdrawal does not preclude the right of the injured person to reinstitute the case;

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xx seemed that such repetition might be absolutely necessary, but have trusted the reader to carry it in his head where a failure of his memory would not be ruinous or likely.

For the same reason,—that is, in order not to miss any indication of the drift of thought,—I have followed the original in the very liberal use of italics, and in the occasional eccentric use of a punctuation mark, as I might not have done in translating a work of a different nature.

I have set my face as a flint against the temptation to add notes that were not part of the translation. There is no telling how much I might have enlarged the book if I had put a note at every sentence which deserved to have its truth brought out by fuller elucidation,—or even at every one which I thought needed correction. It might have been within my province, if I had been able, to explain all the allusions to contemporary events, but I doubt whether any one could do that properly without have access to the files of three or four well-chosen German newspapers of Stirner's time. The allusions are clear enough, without names and dates, to give a vivid picture of certain aspects of German life then. The tone of some of them is explained by the fact that the book was published under censorship.

I have usually preferred, for the sake of the connection, to translate Biblical quotations somewhat as they stand in the German, rather than conform them altogether to the English Bible. I am sometimes quite as near the original Greek as if I had followed the current translation.

Where German books are referred to, the pages cited are those of the German editions even when (usually because of some allusions in the text) the titles of the books are translated.


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 if a public prosecutor withdraws a case which concerns a personal offence without written consent from the injured person, such withdrawal does not preclude the right of the injured person to reinstitute the case;

if an injured person submits a charge instituting a criminal case and then withdraws the charge, this withdrawal does not preclude the right of a public prosecutor to reinstitute the case, save where the case concerns a personal offence.

A criminal case can be terminated in the following manners:

in a case which only carries a fine, when the offender agrees to pay to a competent authority before the court starts the trial the fine at the maximum rate governing the offence;

in a case of a petty offence or offence against a law on taxation which carries a maximum fine of not over two hundred baht, when the alleged offender pays the fine settled by a district commissioner according to the stipulations of section 105 of the Local Administration Act, 2457 Buddhist Era;

in a case of a petty offence or case only carrying a maximum fine of not over two hundred baht which occurs in the province of Phra Nakhon or Thon Buri, when the alleged offender pays the fine settled by a local police officer

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 holding the rank of inspector or higher or a commissioned police officer substituting in such position;

in a case which can be settled according to other law, when the alleged offender pays the fine settled by a competent authority.

As regards the offence under section (2), (3), or (4) of the previous section, if the official mentioned therein finds that the alleged offender does not deserve a punishment as serious as imprisonment, he shall have the power to adopt a settlement in the following manners:

he shall designate the fine which the alleged offender should pay; if the alleged offender and the injured person consent thereto, the case shall become concluded when the alleged offender pays within an appropriate time but not over fifteen days the fine in the amount designated by the authority;

if the alleged offender does not consent to the settlement or, having given his consent, fails to pay the fine within the time designated in the previous paragraph, the case shall be continued;

in a case which gives rise to compensation, if the injured person and the alleged offender consent to the settlement, the authority shall fix its amount as found appropriate by him or agreed upon by the parties.

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 arise during an argument, to introduce the conception not of the one, simple spirit, but of spiritual essences, more or less endowed with consciousness and reason (men, demons, angels, who will be required later on), but more especially for that connection with the word “spirit,” which later will play an important part in the exposition of the doctrine. We shall soon see for what purpose.

“And if, indeed, the revelation itself represents to us God as a spiritual being, our supposition must pass over to the stage of an indubitable truth. Now revelation teaches us, indeed, that God is purest spirit, not connected with any body, and that, consequently, his nature is entirely insubstantial, not partaking of the slightest complexity, simple.” (pp. 95 and 96.)

From the words “purest spirit,” not connected with any “body,” it appears at once that the word “spirit” is no longer understood in the sense in which it is taken in all languages, not as it is understood in the gospel discourse with Nicodemus, “The spirit bloweth where it listeth,” that is, as a complete opposite to everything material, but as something that can be defined, separated from something else. Then Holy Scripture is quoted to prove that God is spirit, but, as always, the texts prove the very opposite.

“Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord (Jer. xxiii. 24; Psalm cxxxix. 7-12); (b) everybody has a definite shape and so can be represented, but God has no sensual form, and so the Old Testament strictly prohibited his being represented: To whom then will you liken God? or what likeness will you compare unto him? (Is. xl. 18, 25); take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude of


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 any figure, the likeness of male or female (Deut. iv. 15-16); (c) for the same reason everybody may be visible, but God is called the invisible God (Col. i. 15; 1 Tim. i. 17; Rom. i. 20), whom no man hath seen at any time (John i. 18 and vi. 46), and in particular, whom no man hath seen, nor can see (1 Tim. vi. 16; cf. Exod. xxx. 18-23); (d) everybody, being composed of parts, is destructible and perishable, but God is the immortal king of the ages (1 Tim. i. 17).” (pp. 96 and 97.)

Is it not clear that God who seeth everywhere, who has spoken from the midst of the fire on Mount Horeb, who has no similitude, that is, no form, who is immortal, is a spirit? It is evident that it is necessary to be able to speak of God as of a definite being, something like a man; but it is also necessary to speak of God as of an entirely simple, inaccessible spirit. It is the old catch; in all the chapters of this book, two different conceptions are purposely united into one, in order, in case of necessity, to exchange one for the other and, making use of that, mechanically to pick out all the texts of Scripture and so mix them up that it shall be possible to blend what is discordant.

After that follows a statement of the teaching of the church and, as always, not the exposition of the dogma, not an explanation, not a discussion, but a controversy. The controversy is against the anthropomorphists and pantheists. It is argued that it is not true that God is clothed in flesh and is in everything like man. If the Scripture speaks of his body, “we must by his eyes, eyelids, and vision understand his all-seeing power, his all-embracing knowledge, because through the sense of vision we obtain a fuller and more correct knowledge. By his ears and hearing we must understand his merciful attention and reception of our prayers; for even we, when we are asked, graciously incline our ear to the supplicants, showing them our favour by means of this sense. By his


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 The right to institute a criminal case is extinguished as follows:

by the death of the offender;

in a case of a personal offence, when the complaint is withdrawn, charge is withdrawn, or compromise is adopted properly according to the law;

when the case is terminated in accordance with section 37;

when a conclusive judgment is given upon the offence charged;

when a law issued after the commission of the an offence abolishes such offence;

when the case is barred by limitation;

when there is a law exempting the punishment.

A civil case connected with a criminal case may be instituted before the court trying the criminal case or before a court having the power to address the criminal case. Trial of the criminal case must be in accordance with the provisions of the Civil Procedure Code.

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 If the trial of the civil case would delay or impede the trial of the criminal case, the court has the power to order disjoining the civil case from the criminal case to be tried separately by a court having the power to address it.

In trying the civil case, if the evidence adduced in the criminal case is still insufficient, the court may take additional evidence.

In such event, the court may adjudicate upon the criminal case first and adjudicate upon the civil case later.

In a case of theft, snatching, robbery, gang robbery, piracy, extortion, defrauding, embezzlement, or receipt of stolen goods, if the injured person has the right to claim the property he has been deprived of by the commission of the offence or its value, a public prosecutor shall, when submitting the charge instituting the criminal case, claim the property or its value on behalf of the injured person also.

To claim property or its value according to the previous section, a public prosecutor may submit an application together with the criminal case or may submit a motion at any stage whilst the criminal case is being tried before the court of first instance.

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62 “Say, he ought to be a good man for the frater¬ nity,” Adams said suddenly.

“Who?” Dodge’s eye was absorbing his entire attention.

“Carver, of course. He ought to make a damn good man.”

“Yeah—you bet. We’ve got to rush him sure.”


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64 had Wanted to run when he met his father in the library after dinner for that talk. He loved the gentle, gray-haired man with the fine, delicate fea¬ tures and soft voice. He had often wished that he knew his father. Mr. Carver was equally eager to know Hugh, but he had no idea of how to go about getting acquainted with his son.

They sat on opposite sides of the fireplace, and Mr. Carver gazed thoughtfully at the boy. Why had n’t Betty had this talk with Hugh? She knew him so much better than he did; they were more like brother and sister than mother and son. Why, Hugh called her Betty half the time, and she seemed to understand him perfectly.

Hugh waited silently. Mr. Carver ran a thin hand through his hair and then sharply desisted; he must n’t let the boy know that he was nervous. Then he settled his horn-rimmed pince-nez more firmly on his nose and felt in his waistcoat for a cigar. Why didn’t Hugh say something? He snipped the end of the cigar with a silver knife. Slowly he lighted the cigar, inhaled once or twice, coughed mildly, and finally found his voice.

“Well, Hugh,” he said in his gentle way.

“Well, Dad.” Hugh grinned sheepishly. Then they both started; Hugh had never called his father Dad before. He thought of him that way always, but he could never bring himself to dare anything


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66 hard that he afterward found a black and blue spot, but he never knew how it got there.

“Excellent thing, excellent thing, these talks by medical men.” He was beginning to feel at ease. “Excellent thing. I am glad that you are so well informed; you are old enough.”

Hugh was n’t well informed; he was pathetically ignorant. Most of what he knew had come from the smutty stories, and he often did not understand the stories that he laughed at most heartily. He was consumed with curiosity.

“If there is anything you want to know, don’t hesitate to ask,” his father continued. He had a moment of panic lest Hugh would ask something, but the boy merely shook his head—and pinched his leg.

Mr. Carver puffed his cigar in great relief. “Well,” he continued, “I don’t want to give you much advice, but your mother feels that I ought to tell you a little more about college before you leave. As I have told you before, Sanford is a splendid place, a—er, a splendid place. Fine old traditions and all that sort of thing. Splendid place. You will find a wonderful faculty, wonderful. Most of the professors I had are gone, but I am sure that the new ones are quite as good. Your opportuni¬ ties will be enormous, and I am sure that you will take advantage of them. We have been very proud of your high school record, your mother and I, and