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76c. 36

10. After that Article there is inserted—
 * “Disclosure of information to Information Commissioner
 * 21A.—(1) The Commissioner may disclose to the Information Commissioner any information obtained by, or furnished to, the Commissioner under or for the purposes of this Order if the information appears to the Commissioner to relate to—
 * (a) a matter in respect of which the Information Commissioner could exercise any power conferred by—
 * (i) Part V of the Data Protection Act 1998 (enforcement),
 * (ii) section 48 of the Freedom of Information Act 2000 (practice recommendations), or
 * (iii) Part IV of that Act (enforcement), or
 * (b) the commission of an offence under—
 * (i) any provision of the Data Protection Act 1998 other than paragraph 12 of Schedule 9 (obstruction of execution of warrant), or
 * (ii) section 77 of the Freedom of Information Act 2000 (offence of altering etc. records with intent to prevent disclosure).
 * (2) Nothing in Article 21(1) applies in relation to the disclosure of information in accordance with this Article.”

The Assembly Ombudsman for Northern Ireland 11. At the end of Article 19 of the Ombudsman (Northern Ireland) Order 1996 there is inserted—
 * “(5) Information obtained from the Information Commissioner by virtue of section 76 of the Freedom of Information Act 2000 shall be treated for the purposes of paragraph (1) as obtained for the purposes of an investigation under this Order and, in relation to such information, the reference in paragraph (1)(a) to the investigation shall have effect as a reference to any investigation.”

12. After that Article there is inserted—
 * “Disclosure of information to Information Commissioner
 * 19A.—(1) The Ombudsman may disclose to the Information Commissioner any information obtained by, or furnished to, the OmubudsmanOmbudsman [sic] under or for the purposes of this Order if the information appears to the Ombudsman to relate to—
 * (a) a matter in respect of which the Information Commissioner could exercise any power conferred by—
 * (i) Part V of the Data Protection Act 1998 (enforcement),
 * (ii) section 48 of the Freedom of Information Act 2000 (practice recommendations), or
 * (iii) Part IV of that Act (enforcement), or
 * (b) the commission of an offence under—
 * (i) any provision of the Data Protection Act 1998 other than paragraph 12 of Schedule 9 (obstruction of execution of warrant), or
 * (ii) section 77 of the Freedom of Information Act 2000 (offence of altering etc. records with intent to prevent disclosure).
 * (2) Nothing in Article 19(1) applies in relation to the disclosure of information in accordance with this Article.”

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text: Category:Indexes validated in October 2023

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


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Rh

The Commissioner for Local Administration in Scotland 13. In section 30 of the Local Government (Scotland) Act 1975 (limitation on disclosure of information), after subsection (5) there is inserted—
 * “(5A) Information obtained from the Information Commissioner by virtue of section 76 of the Freedom of Information Act 2000 shall be treated for the purposes of subsection (2) as obtained for the purposes of an investigation under this Part of this Act and, in relation to such information, the reference in subsection (2)(a) to the investigation shall have effect as a reference to any investigation.”

SCHEDULE 8

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78c. 36

© Crown copyright 2000

Printed in the UK by The Stationery Office Limited under the authority and superintendence of Carol Tullo, Controller of Her Majesty’s Stationery Office and Queen’s Printer of Acts of Parliament

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 That is the exposition with the greatest possible precision! I read farther down:

“Examining more closely this doctrine of the Orthodox Church about the Most Holy Trinity, we cannot help observing that it is composed of three propositions: one general and two particular, which directly result from the general and disclose it through themselves.

“The general proposition is in God, one in substance, three persons or hypostases: the Father, the Son, and the Holy Ghost. The particular propositions: the first,—as it is one in essence, so three persons in God are equal to each other and uni-existent; and the Father is God, and the Son is God, and the Holy Ghost is God, not three gods, but one God. The second: however, as three persons they are different among themselves by their personal attributes: the Father is not born from any one; the Son is born from the Father; the Holy Ghost proceeds from the Father.” (p. 159.)

I have not left out anything, hoping all the time to find an explanation, and what? The author not only does not find it necessary to explain what is said here, but, looking attentively at it, he finds here, too, subdivisions, and he proceeds. (p. 161.)

As I get no definition not only of the persons of the Trinity, but even of the word “person,” though there is an unnecessarily detailed statement about the essence and the attributes of God, I involuntarily begin to suspect that the author and the church have no definition of this word, and so speak themselves not knowing what. My suspicion is confirmed by the following article. As always, after the exposition of an unintelligible dogma there follows the exposition of the dispute, which has led to this exposition. And here it says:

“That God is one in substance and trine in persons, has unchangeably been professed by the holy church


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 from the very beginning, as is witnessed by its symbols and other incontrovertible proofs.”

From what beginning remains unknown. But from common sense, from the historical data, even from the exposition given here and in Art. 28 of the different opposing opinions, it is evident that there was no such beginning, and that the dogma was formed by degrees. Then follows a confirmation of the fact that the dogma was not formed in an indefinite “very beginning,” but at a very definite historical period of church history.

“But the manner of expression of this truth in the first centuries was unequal even among the Orthodox teachers of the faith. Some used the words οὐσία, φύσις, substantia, natura, in order to signify the essence or substance of God; others, however only few of them and rarely, used these words to designate the divine persons. Similarly, certain words, ὑπόστασις, ὕπαρξις, or τρόπος υπάρξεως, designated the persons in God; others, on the contrary, designated by these words the essence of God, and for the designation of the persons used the words πρόσωπος, persona. The different use of the word hypostasis’ has even led to considerable disputes in the East, especially at Antioch, and for some time created discord between the Eastern and the Western churches, of which the first taught that it was necessary to profess three hypostases in God, fearing a reproach of Sabellianism, while the others affirmed that there was but one hypostasis in God, fearing a reproach of Arianism. To solve the misunderstanding a council was called in Alexandria (in the year 362), where, together with St. Athanasius the Great, there were present bishops from Italy, Arabia, Egypt, and Libya. At the council, the representatives of both parties were heard, and it turned out that both sides believed precisely alike, differing only in words, both the Orthodox and those who said, In God there is one essence and three hypostases, and the others who said, ‘In God is one hypostasis


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 ties; the cooperation refers mainly to the powers; the direction, to the powers and actions of the creatures. God preserves all the creatures of the world; he cooperates with the good only, and allows the evil ones to perform their evil activities; he also directs all. Not one of these actions is contained in the other: it is possible to preserve a being, without assisting and without directing it; it is possible to assist a being, without preserving and without directing it; it is possible to direct a being without preserving and without assisting it. But, on the other hand, it must be remarked that all three actions of the divine providence are distinguished and divided only by us, according to their different manifestations in the limited and diversified beings of the world and in consequence of the limitation of our mind, but in themselves they are not separable and form one unlimited action of God, because God, who ‘at the same time sees everything together and each in particular,’ performs everything by one simple, uncomplicated action. He inseparably preserves all his creations, and assists and directs them.

“Divine providence is generally divided into two kinds: into general providence and into particular providence. General providence is the one which embraces the whole world in general, and also the species and genera of beings; particular providence is the one which is extended over the particular beings of the world and over each of the entities, no matter how small they may appear. The Orthodox Church, believing that God ‘from the smallest to the largest knows everything precisely, and in particular provides for each creation,’ apparently admits both these kinds of providence.

“The ideas of divine providence, as expounded above, exclude: (a) the false doctrine of the Gnostics, Manicheans, and other heretics, who, submitting everything to fate, or recognizing the world as a product of an evil principle, or recognizing divine providence as superfluous for


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 ‘Divine providence is the constant action of the almightiness, wisdom, and goodness of God, by which he preserves the being and powers of the creatures, directs them to good ends, assists all that is good; but the evil that springs up by departure from good he cuts off, or corrects and turns to good consequences.’ In this way three particular actions are distinguished in the general concept of the divine providence: the preservation of the creatures, the cooperation, or assistance, given to them, and the direction of them.

“The preservation of the creatures is a divine action by which the Almighty preserves the being of both the whole world, and also the separate creatures who are contained in it, with their powers, laws, and activities. The cooperation, or assistance, given to the creatures is a divine action by which the All-good, permitting them to make use of their own powers and laws, at the same time offers them his aid and succour during their activities. This is especially palpable in relation to the rational and free creatures, who are all the time in need of the grace of God in order to progress in the spiritual life. However, in relation to the moral beings the actual coöperation of God takes place only when they freely choose and do the good; but in all those cases when they according to their own will choose and do the evil, there takes place only the permission, but not the cooperation, of God, for God cannot do evil, and does not wish to deprive the moral beings of the freedom which he has granted to them.

“Finally, the direction of the creatures is a divine action, by which the infinitely All-wise directs them with all their lives and activities toward their predestined ends, correcting and turning, as far as possible, their very worst deeds toward good results. From this it can be seen that all the above mentioned actions of the divine providence differ among themselves. The preservation embraces also the existence of the creatures, and their powers and activi-


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Of God as the Provider.

The Theology says of Adam that God aided him, leading him toward the good, but Adam, endowed with freedom, did not wish that good and so became unhappy. After the fall and after the redemption, God has not ceased cooperating with the good in all creatures; but the creatures, through the freedom which has been given to them, do not want that good, and commit evil.

Why has God created men who commit evil and so are unhappy? Why, if God cooperates with the good in the creatures, does he cooperate so feebly that men, in spite of this cooperation, become unhappy? Why does this condition, which leads man to misfortune, persist after the redemption, which was to free him from it, and why do men, in spite of the cooperation of God the Provider, again do evil and perish? To all these simple questions there is no answer. The only answer is the word “allow.” God allows the evil. But why does he allow the evil, since he is good and almighty? To this the Theology does not reply, but carefully prepares in this chapter the way for the teaching about grace, about prayer, and, strange to say, about submission to the worldly powers.

Here is the exposition of the dogma:

“Section I. Of divine providence in general.

“96. Under the name of divine providence has since antiquity been understood that care which God has for all the beings of the world, or, as this idea is more circumstantially expressed in the Larger Christian Catechism:


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 guiding star, illuminate our whole murky path of life!” (p. 514.)

(9) Not to violate the will of God, because “it is terrible to fall into the hands of the living, just God.” (p. 514.) “(10) The original sin, with all its consequences, has passed over to the whole human race, so that we are all begotten and born in iniquity, impotent in soul and body, and guilty toward God. May that serve us as a living, uninterrupted lesson of humility and in the recognition of our own weaknesses and defects, and may it teach us—” you expect to hear “to be better,” but no: “may it teach us to ask the Lord God for his succour of grace, and thankfully to make use of the means for salvation which Christianity offers to us!” (p. 514.)

With the moral application of the dogma of the voluntary fall ends the chapter about God in himself, and the following chapter of the Theology speaks of God in his general relation to man and to the world. It is impossible to understand the meaning of this whole chapter, if we do not keep in mind those controversies which must have been evoked by the strange doctrine about the fall of man and the consequent doctrine about grace and the sacraments. In this chapter the Theology tries to remove the contradiction in which it has placed itself by the history of Adam and of redemption: a good God created men for their good, but men are evil and unhappy.


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Author talk:W. de Gray Birch

= Sources =

census
Name 	Walter Degray Birch Age 	39 Relationship to Head 	Head Gender 	Male Where born 	Kentish Town, Middlesex, England Civil parish 	St Pancras County/Island 	London Street Address 	3 Grove Road Marital Status 	Married Occupation 	Asst In Manuscript Dept British Museum Registration district 	Pancras Sub registration district 	Kentish Town ED, institution, or vessel 	38 Piece 	221 Folio 	4 Page number 	1 Household Members (Name) 	Age 	Relationship Walter Degray Birch 	39 	Head Florence Birch 28  Wife Katharine Charlotte Eliza Birch 9  Daughter Maria Carolina De Albuguergne Birch 3  Daughter Irene Florence Birch 2  Daughter Maria Harriet Clutterbuck 19  Servant Frances Jane Thear 18  Servant
 * 1881 England

burial
Walter De Gray Birch Birth   1 Jan 1842    Kentish Town, London Borough of Camden, Greater London, England Death   13 Mar 1924 (aged 82) Cenotaph  Vicarage Road Cemetery Watford, Watford Borough, Hertfordshire, England Memorial ID   64181463
 * findagrave

commented that => Laid to rest at Cap D'Ail

birth / baptism
Name 	Walter De Gray Birch Gender 	Male Birth Date 	1 Jan 1842 Baptism Date 	26 Jan 1842 Baptism Place 	Old Church,Saint Pancras,London,England Father 	Samuel Birch Mother 	Charlotte Frances FHL Film Number 	598166, 598167, 598168
 * England, Births and Christenings, 1538-1975. Salt Lake City, Utah: FamilySearch, 2013.

Name 	Walter De Gray Birch Gender 	Male Record Type 	Baptism Baptism Date 	26 Jan 1842 Baptism Place 	Old St Pancras, St Pancras, Camden, England Father 	Samuel Birch Mother 	Charlotte Frances Birch Register Type 	Parish Register
 * London Metropolitan Archives; "London, England, UK" ; London Church of England Parish Registers; Reference Number: P90/Pan1/022

marginal comment: born 1 Jany 1842 father's occupation Assistant in British Museum

probate
Name 	Walter De Gray Birch of 60 Harvard-road Chiswick Death Date 	8 Mar 1924 Death Place 	Hotel Monagasque Monte Carlo Monaco Probate Date 	5 Jun 1924 Probate Registry 	London, England
 * Calendar of the Grants ...

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 in all these cases, a passage was generally left, not indeed as wide as the Dardanells, but wide enough, for all that, to carry on as much of this windward trade, as was sufficient to save my father the trouble of governing his house;—my mother at this moment stands profiting by it.—Obadiah did the same thing, as soon as he had left the letter upon the table which brought the news of my brother's death; so that before my father had well got over his surprize, and entered upon his harangue,—had Trim got upon his legs, to speak his sentiments upon the subject.

A curious observer of nature, had he been worth the inventory of all Job's stock—though, by the bye, your curious observers are seldom worth a groat—would have given the half of it, to have heard Corporal Trim and my father, two orators so contrasted by nature and education, haranguing over the same bier.


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 My father a man of deep reading—prompt memory—with Cato, and Seneca, and Epictetus, at his fingers ends.—

The corporal—with nothing—to remember—of no deeper reading than his muster-roll—or greater names at his finger's end, than the contents of it.

The one proceeding from period to period, by metaphor and allusion, and striking the fancy as he went along, (as men of wit and fancy do) with the entertainment and pleasantry of his pictures and images.

The other, without wit or antithesis, or point, or turn, this way or that; but leaving the images on one side, and the pictures on the other, going strait forwards as nature could lead him, to the heart. O Trim! would to heaven thou had'st a better historian!—would!—thy historian had a better pair of breeches!


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 —O ye criticks! will nothing melt you?

—My young master in London is dead! said Obadiah.—

—A green sattin night-gown of my mother's, which had been twice scoured, was the first idea which Obadiahs exclamation brought into Susannahs head.—Well might Locke write a chapter upon the imperfections of words.—Then, quoth Susannah, we must all go into mourning.—But note a second time: the word mourning, notwithstanding Susannah made use of it herself—failed also of doing its office; it excited not one single idea, tinged either with grey or black,—all was green.—The green sattin night-gown hung there still.

—O! 'twill be the death of my poor mistress, cried Susannah.—My mother's


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 5/Chapter 6


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 whole wardrobe followed.—What a procession! her red damask,—her orange-tawny,—her white and yellow lutestrings,—her brown taffata,—her bone-laced caps, her bed-gowns, and comfortable under-petticoats.—Not a rag was left behind.—"No,—she will never look up again," said Susannah.

We had a fat foolish scullion—my father, I think, kept her for her simplicity;—she had been all autumn struggling with a dropsy.—He is dead! said Obadiah,—he is certainly dead!—So am not I, said the foolish scullion.

—Here is sad news, Trim! cried Susannah, wiping her eyes as Trim step'd into the kitchen,—master Bobby is dead and buried,—the funeral was an interpolation of Susannah's,—we shall have all to go into mourning, said Susannah.


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 I hope not, said Trim.—You hope not! cried Susannah earnestly.—The mourning ran not in Trims head, whatever it did in Susannahs.—I hope—said Trim, explaining himself, I hope in God the news is not true. I heard the letter read with my own ears, answered Obadiah; and we shall have a terrible piece of work of it in stubbing the ox-moor.—Oh! he's dead, said Susannah.—As sure, said the scullion, as I am alive.

I lament for him from my heart and my soul, said Trim, fetching a sigh.—Poor creature!—poor boy! poor gentleman!

- He was alive last Whitsontide, said the coachman.—Whitsontide! alas! cried Trim, extending his right arm, and falling instantly into the same attitude in which he read the sermon,—what is Whitsontide, Jonathan, (for that was the coachman's name) or Shrovetide, or any


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EPLORABLE is man's ignorance in natural science, and modern philosophers, like those who dream in darkness, need to be aroused, and taught the uses of things and how to deal with them, and to be induced to leave the learning sought at leisure from books alone, and that is supported only by unrealities of arguments and by conjectures. For the knowledge of iron (than which nothing is in more common use), and that of many more substances around us, remains unlearned; iron, a rich ore of which, placed in a vessel upon water, by an innate property of its own directs itself, just like the loadstone, North and South, at which points it rests, and to which, if it be turned aside, it reverts by its own inherent vigour. But many ores, less perfect in their nature, which yet contain amid stone or earthy substances plenty of iron, have no such motion; but when prepared by skilful treatment in the fires, as shown in the foregoing chapter, they acquire a polar vigour (which we call verticity); and not only the iron ores in request by miners, but even earth merely charged with ferruginous matter, and many rocks, do in like manner tend and lean toward those portions of the heavens, or more truly of the earth, if they be skilfully placed, until they reach the desired location, in which they eagerly repose.


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ROM the ore, which is converted, or separated, partly into metal, partly into slag, by the intense heat of fires, iron is smelted in the first furnaces in a space of eight, ten, or twelve hours, and the metal flows away from the dross and useless matter, forming a large and long mass, which being subjected to a sharp hammering is cut into parts, out of which when reheated in the second hearth of the forge, and again placed on the anvil, the smiths fashion quadrangular lumps, or more specially bars which are bought by merchants and blacksmiths, from which in smithies usually it is the custom to fashion the various implements. This iron we term wrought, and its attraction by the loadstone is manifest to all. But we, by more carefully trying everything, have found out that iron merely, by itself alone, not excited by any loadstone, not charged by any alien forces, attracts other iron; though it does not so eagerly snatch and suddenly pluck at it as would a fairly strong loadstone; this you may know thus: A small piece of cork, the size of a hazel-nut, rounded, is traversed by an iron wire up to the middle of the wire: when set swimming on still water apply to one end of it, close (yet so as not to touch), the end of another iron wire; and wire draws wire, and one follows the other when slowly drawn back, and this goes on up to the proper boundaries. Let A be the cork with the iron wire, B one end of it raised a little above the surface of the water, C the end of the second wire, showing the way in which B is drawn by C. You may prove it in another way in a larger body. Let a long bright iron rod (such as is made for hangings and window curtains) be hung in balance by a slender silken cord: to one end of this as it rests in the air bring a small oblong mass of polished iron, with its proper


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 It is said that Scott is neglected by modern readers; if so, the matter could be more appropriately described by saying that modern readers are neglected by Providence. The ground of this neglect, in so far as it exists, must be found, I suppose, in the general sentiment that, like the beard of Polonius, he is too long. Yet it is surely a peculiar thing that in literature alone a house should be despised because it is too large, or a host impugned because he is too generous. If romance be really a pleasure, it is difficult to understand the modern reader's consuming desire to get it over, and if it be not a pleasure, it is difficult to understand his desire to have it at all. Mere size, it seems to me, cannot be a fault. The fault must lie in some disproportion. If some of Scott's stories are dull and dilatory, it is not because they are giants, but because they are hunchbacks or cripples. Scott was very far indeed from being a perfect writer, but I do not think that it can be shown that the large and elaborate plan on which his stories are built was by any means an imperfection. He

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 his endless prefaces and his colossal introductions just as an architect plans great gates and long a pproaches to a really large house. He did not share the latter-day desire to get quickly through a story. He enjoyed narrative as a sensation; he did not wish to swallow a story like a pill, that it should do him good afterwards. He desired to taste it like a glass of port, that it might do him good at the time. The reader sits late at his banquets. His characters have that air of immortality which belongs to those of Dumas and Dickens. We should not be surprised to meet them in any number of sequels. Scott, in his heart of hearts, probably would have liked to write an endless story without either beginning or close.

Walter Scott is a great, and, therefore, mysterious man. He will never be understood until Romance is understood, and that will be only when Time, Man, and Eternity are understood. To say that Scott had more than any other man that ever lived a sense of the romantic seems, in these days, a slight and superficial tribute. The whole modern theory arises from one

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 about four feet high and two-and-a-half feet in diameter naturally remained unopened.

Every night, owing to the myriads of mosquitoes, a large bonfire was lit in the middle of the stockade, for only in the smoke of that fire was it possible to eat one's dinner. One night some Malays from the village had come in, and the police were trying to amuse them and forget their own miseries by dancing and singing round the fire. Under such circumstances Malays have a happy knack of making the best of things, they laugh easily and often, and as I have said elsewhere, they have a strong sense of humour if not always of a very refined description. Some one had introduced one of the Kâsims, in his character of an órang lâtah, for the benefit of the strangers, and one of the men was inspired to fetch the roll of matting, and solemnly presenting it to Kâsim the younger, said, "Kâsim, here is your wife."

Even now I do not forget the smile of beatitude and satisfaction with which Kâsim Minor regarded that undesirable and figureless bundle. Breathing the words in a low voice, almost sighing to himself, "Kâsim, here is your wife," he embraced the matting with great fervour, constantly repeating "My wife! my wife!" Some one said, "Kiss

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 fundamental mistake—the idea that romance is in some way a plaything with life, a figment, a conventionality, a thing upon the outside. No genuine criticism of romance will ever arise until we have grasped the fact that romance lies not upon the outside of life, but absolutely in the centre of it. The centre of every man's existence is a dream. Death, disease, insanity, are merely material accidents, like toothache or a twisted ankle. That these brutal forces always besiege and often capture the citadel does not prove that they are the citadel. The boast of the realist (applying what the reviewers call his scalpel) is that he cuts into the heart of life; but he makes a very shallow incision, if he only reaches as deep as habits and calamities and sins. Deeper than all these lies a man's vision of himself, as swaggering and sentimental as a penny novelette. The literature of candour unearths innumerable weaknesses and elements of lawlessness which is called romance. It perceives superficial habits like murder and dipsomania, but it does not perceive the deepest of sins—the sin of vanity

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 born in sin, that I always live in sin, and that I cannot live otherwise than in sin.

93. The consequences of the original sin. This article expounds, with proofs from Holy Scripture, that the original sin is in all men, that all are filled with uncleanness, that the reason of all men is dimmed, and that the will of all men is more prone to do evil, and that the image of God is blurred.

How would workmen work if it were known to them that they are all bad workmen, if they were impressed with the thought that they cannot work well, that such is their nature, and that, to accomplish their work, there are other means than their labour? It is precisely this that the church does. You are all filled with sin and your bent to do evil is not due to your will, but to your inheritance. Man cannot save himself by his own strength. There is one means: prayer, sacraments, and grace. Can a more immoral doctrine be invented?

Then follows the moral application of the dogma.

Only one moral application of this dogma is possible, and that is, to look for salvation outside the striving after what is good. But the author, as always, not feeling himself bound by any logical train of thoughts, throws into the article of the moral application everything which happens to occur to him and which has some verbal, external connection with what precedes.

94. The moral application of the dogma. There are ten such applications: (1) to thank God for having made us to perish; (2) the wife should submit to her husband; (3) to love our neighbour since we are all related through Adam; (4) to thank God for creating us in the womb of our mothers; (5) to praise God because we have a soul and a body; (6) to care more for our soul; (7) to preserve in us the image of God; (8) to please God—

“May the high purpose toward which we are obliged to strive always be before our eyes, and may it, like a


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N the western coast of the Peninsula, more especially that part of it which forms one side of the Straits of Malacca, the shore-line is generally one long stretch of mud, covered with mangrove trees to the verge of high-water mark and rather further, for when the tide is up there are thousands of acres of mangrove whose roots and several inches of the stems are submerged. Beyond this forest the receding tide leaves great wastes of evil-smelling mire, soft and clinging, in which the searcher for shell-fish sinks almost to his waist.

Many rivers, small and great, find their way to the sea through this wide flat. At high water they look imposing enough, but when the tide is out a narrow and shallow channel is left winding about

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 just such a man and have just such freedom, and just such, or even greater, temptations. What is there here to explain? To say that my proclivity to do evil is due to the inheritance from Adam, means only to roll the guilt from an ailing head on one that is sound, and to judge by traditions, which, to say the least, are queer, about what I already know through inward experience. Another error it is to assert that the propensity to sin is due to Adam, for that means to transfer the question from the sphere of faith to that of reasoning. A strange quid pro quo takes place here. The church, which reveals to us the truths of religion, recedes from the foundation of faith, that recognition of a mysterious, incomprehensible struggle which takes place in the soul of each man, and, instead of giving by the revelation of the divine truths the means for the successful struggle of the good against the evil in the soul of each man, the church takes up a stand on the field of reasoning and of history. It abandons the sphere of religion and tells the story about Paradise, Adam, and the apple, and firmly and stubbornly sticks to the barren Tradition, which does not even explain anything or give anything to those who seek the knowledge of faith. The only result of this transference of the question from the chief foundation of any religion,—from the tendency to know good and evil, which lies in the soul of each man,—to the fantastic sphere of history is above all to deprive the whole religion of that only foundation on which it can stand firmly. The questions of faith have always been and always will be as to what my life is with that eternal struggle between good and evil, which each man experiences. How am I to wage that war? How shall I live? But the teaching of the church, in place of the question as to how I should live, presents the question as to why I am bad, and replies to this question by saying that I am bad because I became so through Adam’s sin, that I am all in sin, that I am


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 —vanity which is the mother of all day-dreams and adventures, the one sin that is not shared with any boon companion, or whispered to any priest.

In estimating, therefore, the ground of Scott's preeminence in romance we must absolutely rid ourselves of the notion that romance or adventure are merely materialistic things involved in the tangle of a plot or the multiplicity of drawn swords. We must remember that it is, like tragedy or farce, a state of the soul, and that, for some dark and elernental reason which we can never understand, this state of the soul is evoked in us by the sight of certain places or the contemplation of certain human crises, by a stream rushing under a heavy and covered wooden bridge, or by a man plunging a knife or sword into tough timber. In the selection of these situations which catch the spirit of romance as in a net, Scott has never been equalled or even approached. His finest scenes affect us like fragments of a hilarious dream. They have the same quality which is often possessed by those nocturnal comedies—that of seeming more human

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 of the Good, created for bliss and glory, fell, there were given the slightest explanation of how they could have become evil, since they had been created good, I should understand that my propensity to do evil is the consequence of their special relation to good and evil; but I am told that in them took place precisely what is taking place in me, with the only difference that in them all that happened with less reason than in me: I have a mass of temptations which did not exist for them, and I am deprived of those special cooperations of God which they enjoyed. Thus the story about them not only explains nothing, but even obscures the whole matter; if it comes to analyzing this question of freedom and to explaining it, would it not have been better to analyze it and explain it in myself, rather than in some fantastic beings, like the devil and Adam, whom I am not even able to imagine? After some quasi-refutals of those who are supposed to say that evil is due to the limitation of Nature, to the flesh, to bad education, the author says:

“The most satisfactory solution of all these questions, as far as reason is concerned, the correctest explanation of the evil which exists in the human race, is offered by the divine revelation, when it says that the first man was actually created good and innocent, but that he sinned before God and thus injured his whole nature, and that thereupon all men, who come from him, are naturally born with the original sin, with an impaired nature, and with a propensity to do evil.”

There are many errors and many consequences of these errors in this reflection. The first error is this, that if the first man, who was in such unusually favourable conditions for innocence, impaired his nature and did so only because he was free, there is no need for explaining why I impair my own nature. There cannot even be such a question. Whether I am his descendant or not, I am


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 than our waking life—even while they are less possible. Sir Arthur Wardour, with his daughter and the old beggar crouching in a cranny of the cliff as night falls and the tide closes around them, are actually in the coldest and bitterest of practical situations. Yet the whole incident has a quality that can only be called boyish. It is warmed with all the colours of an incredible sunset. Rob Roy trapped in the Tolbooth, and confronted with Bailie Nicol Jarvie, draws no sword, leaps from no window, affects none of the dazzling external acts upon which contemporary romance depends, yet that plain and humourous dialogue is full of the essential philosophy of romance which is an almost equal betting upon man and destiny. Perhaps the most profoundly thrilling of all Scott's situations is that in which the family of Colonel Mannering are waiting for the carriage which mayor may not arrive by night to bring an unknown man into a princely possession. Yet almost the whole of that thrilling scene consists of a ridiculous conversation about food, and flirtation between a frivolous old

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 lawyer and a fashionable girl. We can say nothing about what makes these scenes, except that the wind bloweth where it listeth, and that here the wind blows strong.

It is in this quality of what may be called spiritual adventurousness that Scott stands at so different an elevation to the whole of the contemporary crop of romancers who have followed the leadership of Dumas. There has, indeed, been a great and inspiriting revival of romance in our time, but it is partly frustrated in almost every case by this rooted conception that romance consists in the vast multiplication of incidents and the violent acceleration of narrative. The heroes of Mr. Stanley Weyman scarcely ever have their swords out of their hands; the deeper presence of romance is far better felt when the sword is at the hip ready for innumerable adventures too terrible to be pictured. The Stanley Weyman hero has scarcely time to eat his supper except in the act of leaping from a window or whilst his other hand is employed in lunging with a rapier. In Scott's heroes, on the other

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 people: such as Hantu Songkei, Hantu Malayu and Hantu Blîan; the last the "Tiger Devil," but out of politeness he is called "Blîan," to save his feelings.

Then there is Kěmâla ajâib, the "Wonderful Jewel," Israng, Raja Ngah's special familiar, and a host of others. Most hantu have their own special Pâwangs, and several of these were carrying on similar proceedings in adjoining buildings, in order that the sick monarch might reap all the benefits to be derived from a consultation of experts, and, as one spirit after another notified his advent by the upstarting flame of the taper, it was impossible not to feel that one was getting into the very best society.

Meanwhile a sixteen-sided stand, about six inches high and shaped like this diagram, had been placed on the floor near the Pâwang's mat. The stand was decorated with yellow cloth; in its centre stood an enormous candle, while round it were gaily decorated rice and toothsome delicacies specially prized by Jin. There was just room to sit on this stand, which is called Pětrâna panchalôgam (meaning a seat of this

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he story says that the diggers at the spot whence the golden light proceeded presently unearthed a bronze bird. Looking at it, Ts‘ao turned to his companion, saying, “What is the portent?”

“You will remember that Shun’s mother dreamed of a jade bird before his birth, so certainly it is a felicitous omen,” said Hsün Yü.

Ts‘ao was very pleased and he ordered forthwith the building of a lofty tower to celebrate the find, and they began to dig foundations and cut timber, to burn tiles and to smooth bricks for the Bronze Bird Tower on the banks of the Chang River. Ts‘ao set a year for the building.

His younger son, Chih, said, “If you build a terraced tower you should add two others, one on each side. The centre tower and the tallest should be called The Bronze Bird Tower; the side towers named Jade Dragon Tower and Golden Phœnix Tower. Then connect these by flying bridges and the effect will be noble.”

"My son, your words are very good and by and bye when the building is complete I can solace my old age therein.”

Ts‘ao Ts‘ao had five sons, but this one Chih was the most clever and his essays were particularly elegant. His father was very fond of him and, seeing that the young man took an interest in the building, Ts‘ao left him with his brother P‘ei at Yehchün to superintend the work, while he led the army that had recently conquered the Yüans back to the capital. When he arrived he distributed rewards liberally and memorialised the throne obtaining the title of “The Pure Marquis” for the late Kuo Chia. And he took Kuo’s son to be brought up in his own family.

Next he began to consider the reduction of Liu Piao’s power. Hsün Yü said, “The Grand Army has only just returned from the north and needs rest. Wait half a year that the men may recover from the fatigue of the campaign and both Liu Piao and Sun Ch‘ûan will fall at the first roll of the drums.”

Presently Ts‘ao approved of this plan and to rest his men he assigned certain lands to them to till while they rested.

Liu Piao had been very generous to Liu Pei ever since he had come, a fugitive seeking shelter. One day at a banquet


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Author:William Henry Sleeman

Works

 * Report on the Depredations Committed by the Thug Gangs of Upper and Central India (1840)
 * Rambles and Recollections of an Indian Official (1844)

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 about the most fundamental questions of humanity, about God, about the beginning of the world, about man, by the side of perfectly useless, perfectly senseless propositions, such as the dogma about the angels and the devils, and so forth, and so we will omit what is useless and will necessarily dwell on the important ones.

The dogma about the original sin, that is, about the beginning of evil, touches a fundamental question, and so we must attentively analyze what the church has to say about it. According to the teaching of the church, the struggle which man feels in himself between the evil and the good, and the proclivity to do evil, which the church asserts as an adjudged case, are explained by the fall of Adam and, we must add, by the fall of the devil, for the devil was the inciter of the crime and, having been created good, must have fallen before. But, in order that Adam’s fall may explain our proclivity to do evil, it is necessary to explain the fall of Adam and of the devil who tempted him. If in the story of the fall of the devil and of Adam there should be any explanation of that fundamental contradiction between the consciousness of good and the propensity to do wrong, as the church says, then the recognition of the fact that this contradiction, which I am conscious of, is an inheritance from Adam, would be an explanation for me; but here I am told that Adam had just such freedom as I feel in myself and that, having this freedom, he fell, and so I have the same freedom. What, then, does the story of Adam explain to me?

We are all ourselves occupied with that struggle, and we feel and know by internal experience what, as we are told, took place with the devil and later with Adam. Precisely the same takes place in us each day and each minute that must have taken place in the soul of the devil and in that of Adam. If in the story of the freedom of the devil and of Adam, of how they, the creatures


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 side of the latter: the flesh vanquishes in us the spirit, the passions rule over our reason, the attractions of evil overpower the striving after the good; we love the good according to our nature, wish for it, and rejoice in it, but find no strength in us to do good; we do not love the evil according to our nature, and yet are irresistibly drawn to it; (e) the habit of what is good and holy is acquired by us after much effort and very slowly; but the habit of doing wrong is acquired without the least effort and exceedingly fast, and vice versa; (d) it is exceedingly difficult for us to discard a vice, to vanquish in us a passion, no matter how insignificant; but in order to change a virtue which we have acquired after many exploits, the smallest temptation is frequently sufficient. The same predominance of evil over good in the human race, that we observe now, has been observed by others at all times.”

Evidences from the Old Testament and the Epistles that the world is merged in evil. And farther: “Whence comes this discord in human nature? Whence this unnatural struggle of the forces in it and that striving, that unnatural predominance of the flesh over the spirit, of the passions over reason, that unnatural inclination toward evil, which outweighs the natural inclination toward the good? All the explanations which men have thought of for this are inconclusive, or even irrational; the only explanation which fully satisfies us is the one revelation offers us in its teaching about the original, ancestral sin.”

Then follows an analysis of these supposed explanations which men have invented. On the question of the original sin, of the sources of evil in the world, and of those explanations which the church offers, we must dwell at a greater length.

Among the number of the dogmas of the church, which have already been analyzed in the preceding parts and which will be analyzed farther on, we meet with dogmas


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 quences must be firmly borne in mind, especially in certain cases, in order that the doctrine of the Orthodox Church may be properly understood.” (p. 494.)

92. The actuality of the original sin, its universality and manner of dissemination. “The sin of our first parents, the Orthodox Church teaches, with its consequences, spread from Adam and Eve to all their posterity by means of natural birth and, consequently, exists unquestionably.” (p. 496.)

All that is proved by Holy Scripture, for example like this: “Who can bring a clean thing out of an unclean? not one, even though he hath lived but one day upon earth (Job xiv. 4, 5). Here, evidently, an unclean thing is meant, from which no man is free, and that, too, from his birth. What is this unclean thing? Since, according to Job's description, it appears as the cause of the calamities of human life (verses 1, 2) and subjects man to the judgment of God (verse 3), we must assume that a moral uncleanness is meant and not a physical one, which is the consequence of the moral uncleanness and cannot in itself make man subject to the judgment before God,—what is meant is the sinfulness of our nature, which passes over to all of us from our first parents. To the passages of the second kind belong: (1) the words of the Saviour in his conversation with Nicodemus: Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit (John iii. 5, 6).” (p. 498.)

It is also confirmed by Tradition:

“For according to this rule of faith the babes, who have not yet committed any sin, are baptized indeed for the remission of sins, that through the new birth there may be purified in them what they have received from their old birth. Utterances of the individual teachers of


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 the church, who lived before the appearance of the Pelagian heresy, such as (a) Justin: ‘It has pleased Christ to be born and to suffer death, not because he himself had any need of it, but on account of the human race, which through Adam (ἀπὸ τοῦ ᾿Αδάμ) was subject to death and the temptation of the serpent.’ (6) Irenæus: ‘In the first Adam we offended God, by not fulfilling his command; in the second Adam we made peace with him, becoming submissive even unto death; we were under obligation not to any one else, but to him whose command we had violated from the beginning.’ (c) Tertullian: ‘Man was from the start seduced by the devil to violate the command of God, and so is subject to death; after that the whole human race was made by him a participant (traducem) in his judgment,’” and so forth. (p. 500.)

“We do not quote similar utterances of many other teachers of the church, who lived at that period, as what we have adduced is sufficient to show the whole senselessness of the Pelagians, both the ancient and the modern, who assert that St. Augustine invented the doctrine of original sin, and, on the other hand, to cause the recognition of the whole justice of the words of the blessed St. Augustine to one of the Pelagians: ‘I have not invented original sin, in which the Catholic Church has believed since olden times; but you, who reject this dogma, are no doubt a new heretic.’ Finally, of the actuality of original sin, which has come down to us from our first ancestors, we may convince ourselves in the light of sound reason, on the basis of incontestable experience.” (p. 502.)

What convinces us of it is the fact “(a) that within us there exists a constant struggle between the spirit and the flesh, between the reason and the passions, between the striving after the good and the attraction of the evil; (b) in this struggle the victory is nearly always on the


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thrilling to read of great hunts for treasure! Yet the pirates who dug their spades into the earthy loam never cached such jewels as are hidden along the dark slopes of the sky. Armed with a chart of the heavens, the fledgling astronomer prods about in the depths of the gloom, shovels the dark with the aid of his telescope, and discovers,—even more surely than the pirate his chest,—some wonderful treasure. Sometimes the find is a star-like diamond, a twinkling emerald, a fire-filled ruby or a cluster of star gems of colorful hues, but it may be, too, a profusion of riches, heaped in a magnificence that leaves one breathless.

One must know, however, before adventuring along the skyways, just where to look for these starry jewels. The air must also be clear and the eye color-true. In the tropics where the atmosphere is more transparent, the colors seem deeper and more beautiful. This is also true on deserts, on the ocean or on mountain tops.

To those who do not know that stars, even as jewels, have individuality, the various colorings will come as a special surprise. Vega, for instance, is large and most wonderfully blue, rising in the far northeast during the first of May; Arcturus, appearing at the same time near the zenith, is tinted like a King Midas' rose. On the first of June, Antares glows like a scarlet-shaded lamp hung low in the southeast, while in the northeast, creamy-hued Capella

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 scintillates like the electrified cross-section of a rainbow. In the case of a double star where the colors are sharply contrasted—gold and blue or scarlet and green—the effect is startling and very beautiful. Weird looking purple stars and wan lavender ones may also be found, but all these lovely tints and shades are hidden among the hosts of more common yellow and white stars, and if one does not know just where to find them it is like hunting for treasure without a chart.

When the world was young, people gazed in never-ending wonder as the darkness of the heavens filled up with the lights of stars. According to an old Malayan story the stars were the children of the Moon-mother, who brought her children out only at night when the jealous sun, who had no children, was far away on the other side of the earth. The ancient Greeks believed that night came because the God of the Sun drove his sun-chariot along the invisible edge of the western ocean when he returned from the west to the east. All the natural laws of Nature were explained in some such naïve manner by the ancient peoples; the imagery of the Greeks is especially interesting, for they impressed shadowy figures on the very stars. These figures have given names to the constellations, or groups of stars, and to the student of Nature, the legends of these heroes traced in the sky add to the charm of the stars in the same manner that the delicate aroma of the rose enhances its loveliness.

Later, these remarkable people, in trying to account for the fixed and orderly movement of the stars as they slowly passed from east to west, adduced that they must be fastened in crystal spheres which whirled, one within the other, over and under the motionless disk of the earth. They noted that a few of these luminaries followed a wandering course, and so called them "planets"—which means "wandering stars." Since some of these wandering stars moved swiftly and others moved more slowly, they fancied, in

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 their beautiful way of explaining things, that these different rates of speed must cause a musical tone as each star rolled upon its crystal, a deep note for the slow bodies and a high note for the swift bodies, and that with the infinite swelling harmony of all the myriad stars, one vast sweeping tone of heavenly music swirled around the spheres. But this music was for the gods and no mortal could hear it.

Our modern music of the spheres is no more audible to our dulled ears than the music of those ancient days, yet its silent song of light and color, its mystic setting of ancient tales, and its wonder background of scientific fact, descends in the same sweet way to all hearts lifted to receive it. Yet many people miss all this and only know that the stars are there.

It is easy to become acquainted with the more conspicuous of the star-designs which are formed by the brightest stars in a constellation for these seem to hang down from the dome of heaven like electrically lighted frames. Some of these, such as the "W" of Cassiopeia, the "Square" of Pegasus, the "parallelogram" of Orion, the Northern Cross and the Big Dipper, are not only ornaments in the sky, but serve also as guides to point the way to other constellations.

An endeavor has been made to arrange the constellations in this volume in the most easily-learned-without-effort way that could possibly be devised, and to present them in such a manner that the student will go out of doors with a picture of the position of the stars in his mind so that in more advanced study sky maps will acquire a new significance.

First the stars in the vicinity of the North Star are discussed—the two starry Bears and Draco, the Dragon; then the great sky drama of Perseus and Andromeda, with Cepheus, the King of Ethiopia, Cassiopeia, the Queen, Pegasus, the Flying Horse and Cetus, the terrible Sea-monster; the "parade of the zenith

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 " led by Leo, the fierce Nemean Lion; the constellations on either side of this interesting spectacle; the four great southern stars, each noted enough to have the stage by itself, and the gorgeous winter program with the brilliant stars of the Giant Orion, Taurus, the Bull, and Castor and Pollux, the Heavenly Twins.

Whirling about the sun in the same plane as the earth are seven other planets. These planets resemble stars to the unaided eye but show a definite disk through the telescope. With but the expenditure of an idle moment now and then, who would not like to learn a few facts about Jupiter, a world with nine moons and a thousand times larger than the earth; Saturn, a globe surrounded by a magnificent ring and composed of such diaphanous material that it would float on water; Mars, with its mysterious surface markings; Venus, shrouded in the secret of its impenetrable atmosphere; the hundreds of tiny worlds, some but a few miles across, and even the raging sun itself with its hydrogen flames, spots, moving belts and other idiosyncrasies?

These are only suggestions of what may be anticipated in our treasure hunt along the slopes of the sky, but every star that has once been found and called by name will stand forth from the multitude with a magnetic radiance that forever after thrills the discoverer with the pride of achievement.

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dome of the heavens with its constellations of stars turns westward at the rate of about 15 degrees an hour.

Thus the stars, in unchanging order, rise majestically above the horizon in the east, wend their way across the great expanse of sky above our heads, and disappear below the horizon in the west. It is only necessary to note the position of a particularly bright star or a conspicuous constellation lying near the horizon and then return after several hours have elapsed and again note its position in the sky to prove this general movement toward the west. This is an interesting experiment for it is often a surprise to people to hear that the stars of the heaven are constantly shifting their position throughout the hours.

Each star has an individual pathway which describes an arc across the heavens, the exception to this being the circum polar stars which describe complete circles around a point north of the zenith.

The center indicated by the curved pathways of the stars is called the Pole of the Heavens, and in the northern hemisphere this important location is marked by the North Star. The North Star, also called Polaris or the Pole Star, lies almost directly above

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Translation talk:Writings of Novalis/Pollen

I can't edit the actual text itself -- as opposed to the header at the top of the page which appears when I press "edit". However the reference to Darwin in "Pollen" is a reference to Erasmus Darwin, not Charles Darwin. Novalis died in 1801, and Charles Dawin was born in 1809. Erasmus Darwin died in 1802 and had been a prominent figure in his life. Thebookshelf (talk) 09:03, 7 October 2023 (UTC)

 * I should have added, there is currently a link to Charles Darwin's Wikipedia page in the text where Darwin is referred to, this should be changed to a link to Erasmus' Wikipedia page. Thebookshelf (talk) 09:05, 7 October 2023 (UTC)
 * Fixed. --Jan Kameníček (talk) 10:36, 7 October 2023 (UTC)


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 the north pole of the earth, and is located in the sky by the "pointers" on the bowl of the Big Dipper. Since we cannot realize the whirling of the earth on its axis which causes the heavenly bodies to appear to pass in the opposite direction, it is the same to us as if the axis of the earth continued upward to Polaris, thus causing this star to seem to stand still, while all the other stars in the course of twenty-four hours seem to whirl in fixed orbits around it.

This remarkable performance may be photographed on a clear, moonless night if a camera is properly focused on the North Star and left exposed in that position for two or three hours. The photograph thus obtained will consist of a series of circular trails around the central star. These are produced by the stars moving slowly over the plate in consequence of their changing positions,—just as if the stars instead of our own little world had really moved. This is what the ancient peoples believed and in the words of Aratus

Since the stars were always in the same order with reference to one another, it was thought that perhaps these luminaries were the heads of golden nails which made the heavenly dome secure. Thus through their apparent immovability, they acquired the name of "fixed" stars, although this fixity has long since been disproved.

The stars nearest to the North Star complete their circles above the horizon and are called circumpolar stars. The Big Dipper, the Little Dipper, Draco and the "W" of Cassiopeia are star

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 groups which do this for an observer in the north temperate latitudes. If watched throughout the night any one of these star groups may be seen to complete half of its circle around the North Star, although the other half of the journey would be invisible on account of the daylight.

Although the circumpolar stars may be seen to complete their pathways above the horizon, the pathways of all the other stars are completed on the other side of the earth,—the greater the distance from the North Star, the larger their arcs above the horizon, until the distance of 90 degrees is reached. This greatest curve is shown by the stars which rise almost directly in the east. The stars which rise south of east have only a small portion of their pathways visible.

It would seem that since the stars move as a complete unit, the aspect of the star dome would appear the same at the same hour of the night throughout the year. But this is known not to be the case for in consequence of the earth's motion around the sun, or the apparent advance of the sun among the stars, the same position of the stars re-occurs four minutes earlier each day, and the star groups appear a little farther west at a given hour each evening. They appear at the same time only after the lapse of a year. This is the reason that the dates and hours for the appearance of the different stars are given in the star maps. Since four minutes a day total up to two hours a month, a star seen to rise at ten o'clock in one month will be seen to rise at eight o'clock the next month, and at six o'clock the following month, and so on through the daylight at the rate of two hours a month, until it has again worked back to a place in the darkness of the evening sky.

The number of the stars is beyond determination, but those visible to the unaided eye amount to only a few thousands.

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 Many stars on the border-line of invisibility send us flickering glints of light although seldom can we clearly see more than two thousand at one time and usually many of these are blotted out by the thick veil of atmosphere which surrounds the earth.

Among the exceptionally bright stars which may be seen from the northern hemisphere are:

Yet even these cannot be seen at the same time but must be viewed from different parts of the earth's journey around the sun.

These brightest stars, which are called first magnitude stars, should be among one's first star acquaintances, for they serve conveniently as guides to locate the other stars, which are also classified according to magnitudes. The second, third, fourth and lesser magnitudes are each progressively two and a half times lower in the scale of brightness. The smallest stars discernible to the unaided eye of ordinary vision are stars of the fifth magnitude, although a sharp eye can discern those of the sixth and even of the seventh magnitude. All below this are telescopic stars. With a 60-inch reflector 219,000,000 stars are visible. The Mount Wilson 101-inch telescope brings the number up to 319,000,000. Stars are most dense in the region of the heavens called the Milky Way. Sir William Herschel observed 116,000 go past the field of his telescope in a quarter of an hour while directed at the densest part of the Milky Way.

This vast collection of stars differ not only in brightness but also in color.

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 The colors of the stars are brought out most vividly in the telescope if the observer knows just where to look for those which are the most pronounced. Some of the large stars are characterized by the most exquisite coloring,—which is sometimes further enhanced, as a glass will reveal, by a charming companion of a flamboyant or a delicate hue. Some of these "companions" are green, blue, orange, purple, gray, maroon and other colors, but such gayety is the exception rather than the rule. About three-fourths of the stars are white or bluish-white and nearly one-fourth of them are varying shades of yellow. The star Arcturus is of the deepest shade of yellow while the star Spica is so exceedingly white that poets and writers from the earliest times have spoken of the "purity" of its rays.

Although every star visible to the unaided eye may be identified by a Greek letter or a number, most of the brightest stars have individual names.

These individual names were given by the Arabian astronomers who nurtured astronomy through the Dark Ages when this science was almost forgotten by the rest of the world. These odd names have a certain appeal and many of them possess rippling musical qualities which add to the plain word as twinkles add to the star. It is a pleasure to say 'Capella,' or 'Antares,' when we see the gleam of the "Shepherd's Star," or the glow on the "Heart of the Scorpion"; or to call such jewels as shine on "Orion's Belt," 'Mintaka,' 'Alnilam' and 'Alnitak.' After the introduction one naturally takes a particular interest in 'Capella,' or 'Antares,' or 'Mintaka,' or 'Alnilam,' and continues to refer to it familiarly by name.

Each star not only attains a certain charm and individuality by having its own particular name, number, magnitude, color and

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 pathway, but it also forms a part of a highly interesting group called a constellation.

On a clear night points of starlight seem to fairly fill the sky, yet it will be found, on careful examination, that the brightest of them often seem to be assembled together in a very picturesque manner, forming the outlines of figures such as the Dippers, the Crown, the Cross, the Sickle or the Lyre. Since these designs unfailingly deck the heaven's dome at the same place, hour and season each year, there is not the hopeless confusion among the stars that the novice might think from his occasional glances at the sky.

These star groups, or constellations, were probably first noted and named in Chaldea where the ancient shepherds amused themselves by tracing their heroes among the stars. One can well imagine the hold that these dream-pictures would have on a lonely shepherd as he wandered about the solitudes of the hills and gazed through the quietness of the night at the distant stars. For long ages these stories were told by one shepherd to another and so vivid were their fancies and so keenly were they enjoyed that they made an indelible impress upon the folk-lore of other nations and in this manner have been carried down to the present day.

The stars are self-luminous, like our sun,—indeed, the stars are distant suns, and the sun is a nearby star.

With the exception of the star or sun around which the earth and the other planets of our solar system whirl, all the other suns are so immensely remote from the earth that their huge diameters dwindle to a mere twinkle of light. The diameters of some of the stars have been measured and have been found to vary from a few thousand miles to many million miles. Our sun, a most medium sized star, has also been measured and has a diameter

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 of 866,000 miles; this diameter, as seen from any other system of planets, would also dwindle to a twinkle, and our great sun would thus be lost among the other stars.

Throughout the sky are young stars, adult stars, and stars whose light has almost flickered out, for stars, we find, even as all other things in Nature, have a limited span of life. This life may last for untold ages but as surely as stars are formed, so do they die.

The nucleus of a star is formed by gas under high pressure. This gas is gathered together by the force of gravity and gradually condensed into a glowing ball. In contracting the stars at first rise in temperature but when too advanced condensation retards this contraction, then the star gradually cools.

Recent studies have revealed the fact that stars when young are huge and red. This early stage is called the giant stage. Antares, Betelgeuse, Arcturus and Aldebaran are examples of stars at the beginning of their careers. The giant red stars are gaseous throughout and of enormous volume—Antares, the youngest and by far the largest of the four named above, being 400,000,000 miles in diameter. The bluish stars are the hottest stars; a red tinge indicates comparative coolness whether the star is young or old. The blue stars are in the prime of life, intensely hot and brilliant, and glow with a temperature of perhaps 10,000 degrees at their luminous surfaces. With a gradual rise and fall of temperature, stars burn, even as earthly flames, through a continuous series of colors,—generally speaking, red, yellow, blue, yellow, red,—all of which bear a special meaning to an astronomer. The yellow stars, like our sun, are middle-aged; the dwarf red stars, old, like a dying ember. After a star has expended its heat, if it does not in the meantime meet with some accident, it becomes a darkened, lifeless and cold-surfaced globe.

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 The material believed to condense into great hot stars is scattered about in various sections of the sky. This material has somewhat the appearance of a summer-day cloud or an illuminated daub of paint, occasionally as shapeless as a pinch of cotton; however, these objects, called nebulæ, have, as a rule, a definite form, the most common being the 'spiral,' the 'ring' and the 'planetary,' these terms also being the descriptive names of such nebulæ. But most of the nebulæ are not for ordinary folks to see for they lie at such vast distances that they are only visible in a large telescope. Sometimes stars are disclosed enmeshed in nebulous folds or again the nebula is seemingly sprinkled with the gold of stars, and there is one object of this kind that every amateur may locate. This is the Great Nebula of Orion which stretches over the whole of the huge constellation of Orion but is concentrated at the star at the center of the Sword which swings from the Giant's Belt.

The Nebula of Orion may be seen in the south in the wintertime with a comparatively small telescope. With a large telescope it is one of the most beautiful and awe-inspiring sights in all the sky.

One theory of the life cycle of a star has it born "of nebulous vapor and dead as a tiny, shrunken old sun" and thus the order of evolution would be from nebulæ to extinct stars, but some astronomers believe that stars may change back to nebulæ, "thus forming a universe having no beginning and no end".

The earth travels in a long journey around the sun. This was surmised by Copernicus in 1530 and proved by Kepler and Galileo

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 having thus possessed themselves of Amoy, did not keep it, but proceeded in a few days with the greater part of their fleet on to Ningpo, leaving only a few ships anchored off Kulang Sü. Accordingly, about the 22nd of September, Admiral YEN reported the "recapture" of Amoy to the Emporor; but the sub- prefect of the place remained in hiding notwith- standing, and did not venture to re-assume his official duties. The Emperor degraded the Admiral to the third rank, but left him at his post, and despatched the under-secretary TWANHWA to ascertain the true facts for his information. Meanwhile the foreigners on Kulang Sü were employing workmen to build for them more boats, with a view to reconnoitring up the river. With thirty of these, and five larger vessels, they ad- vanced up the Muh-chwang Creek, and sank five of our war-junks with their guns. Two of our captains were killed, but a resistance was offered by the Admiral and Rear-Admiral in charge, who succeeded in sinking one large foreign vessel. The enemy then withdrew out into the open sea. They dared not venture up the Five Tiger Passage of the Foochow River, for this only contains enough water when the tide is in.

To return to Ningpo. The foreign fleet had already left Ting-hai when YüK'IEN arrived in January as Imperial Commissioner in succession to


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 ILIPU, and the Generals in command did their best. to repair the walls and fortifications, and to get their troops together again. YÜK'IEN was as hot-headed as YEN PEH-T'AO, and totally ignorant of warfare: he was entirely in the hands of LIN TSÊH-SÜ—so long as LIN TSÊH-SÜ was there: but, owing to the Canton Salt Commissioner having, at an audience of the Emperor, vigorously supported K'ISHEN at the ex- pense of LIN, LIN was ordered, first to Kashgaria, and then to the Yellow River works, so that the affairs of Chê Kiang were left more without a guiding head than ever. At best Ting-hai was but a solitary island, not worth defending at the cost of weakening the mainland armies. To make matters worse, all the three Brigadiers were destitute of military science or strategy, and would have built one great wall enclosing as an hypothenuse the outer as well as the inner town, which was hemmed in on the other sides by the mountains, had the absurdity of such a system of defence not been dinned into YüK'IEN's ears by the people. The result was that nothing was done at all, lot alone anything sensible.. When the news of the poace and orders to disband came, five thousand of the best soldiers were at Ting-hai, four thousand more being stationed at different points around Chên-hai and Ningpo. About the beginning [the 4th] of September the foreign ships [the


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 about 1610. Before this the earth was supposed to be the center about which the universe moved.

The star scenes along this tremendous journey, which covers 576,000,000 miles and requires a year to complete, vary with the seasons of the year—yet year after year as we retrace the same path, the same familiar stars shine in the same familiar groups, each appearing in its set position in the east and at the same time each season.

Viewed through the window of the earth's cold and icy atmosphere, the stars seen during the winter part of the journey seem to scintillate with particular brilliancy. Since we are then passing by the most colorful stars and the most spectacular star groups the gorgeousness of these scenes is unequaled. During the summer the stars are more demure and tranquil in their light but their soft fires gleam with the gold of romance which the ancient people cast about them in journeys of the past. After once recognizing a few of these constellations or beholding through a telescope the glories of a double star or the face of a distant world, one will never again fail through indifference to raise his eyes to the heavens. There is one thing certain—if all the wondrous phenomena of visible stars could be seen on but one of the nights of our long ride about the sun, the civilized world would spend its last cent on glasses and sit up until dawn to feast its eyes on the sublimity of the spectacle.

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 "Nemesis"] first attacked Shih P'u, but were unable to do much damage on account of the rocks : they then cruised up and down for a time, and finally attacked Ting-hai on the 26th of September. Our guns damaged one of the steam-launches, which made off at once. Two days later, the whole fleet commenced an attack upon the Hiao-feng Hill, but our troops were protected by the rocks, and a party of men who landed in a boat were driven off by our gingalls. Attacks made in other parts of the island were also repulsed by our guns. On the 1st of October, the pirates took advantage of the exhausted state of our troops to advance from three different points, so as to confuse us; and the boats of one party were sent back, so as to prevent the men from thinking of retreat. As the front ranks of the pirates fell, they were filled up from the rear. Our guns on the heights could not do much against a contrary wind, and by midday got too overheated to use. The pirates then recklessly scaled the hills and entered the city, the three Brigadiers all losing their lives in the fight: and thus Ting-hai fell a second time. [The Repository says that the Chinese defence was very noble.]

With regard to the 4,000 troops garrisoning Chên- hai, YÜK'IEN employed about 1,000 of them to guard


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riding a very handsome horse. They told him it was a prize taken from the recently conquered rebels, and as he praised it very warmly, the horse was presented to him. Liu Piao was delighted and rode it back to the city. Kʻuai Yüeh saw it and asked where it had come from. The Prefect told him it was a gift from Liu P'ei and Yüeh said, “My brother knew horses very well and I am not a bad judge. This horse has tear-tracks running down from his eyes anda white blaze on his forehead. He is called a tilu and he is a danger to his master. That is why Chang Wu was killed. I advise you not to ride him."

The Prefect began to think. Soon after he asked Yüan-tê to a banquet and in the course of it said, “You kindly presented me with a horse lately and I am most grateful, but you may need him on some of your expeditions and, if you do not mind, I would like to return him."

Yüan-tê rose and thanked him. The Prefect continued, "You have been here a long time and I fear I am spoiling your career as a warrior. Now Hsinyeh in Hsiangjang is no poverty-stricken town; how would you like to garrison it with your own men?”

Yüan-tê naturally took the offer as a command and set out as soon as he could, taking leave of the Prefect the next day. And so he took up his quarters in Hsinyeh. When he left the city he noticed in the gate a person making him emphatic salutations and the man presently said, “You should not ride that horse.”

Yüan-tê looked at the man and recognised in the speaker one of the secretaries named I Chi, a native of Shanyang. So he hastily dismounted and asked why. I Chi replied, “ Yester-day I heard that K‘uai Yüeh told the Prefect that that horse was a tilu and brought disaster to its owner. That is why it was returned to you. How can you mount it again?”

"I am deeply touched by your affection,” replied Yüan-tê, "but a man's life is governed by fate and what horse can interfere with that?"

I Chi admitted his superior view, but thereafter he followed Yüan-tê wherever he went.

The arrival of Liu P'ei in Hsinyeh was a matter of rejoicing to all the inhabitants and the whole administration was reformed.

In the spring of the twelfth year the Lady Kan gave birth to a son who was named Ch‘an. The night of his birth a crane settled on the roof of the house, screeched some forty times and then flew away westward.

Just at the time of birth a miraculous incense filled the chamber. Lady Kan one night had dreamed that she was looking up at the sky and the constellation of the Great Bear, Peitou, had fallen down her throat. As she conceived soon after she gave her son the milk-name of O-tou.


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 the precincts of the city; the General Yü Pu-YÜN occupied Chao-pao Shan with another 1,000; and the Brigadier SIE CH'AO-ÊN defended Golden Fowl Hill across the river with a third. Observing a white flag hoisted on Chao-pao Shan, YÜK'IEN saw that YÜ PU-YUN was unfaithful, and did his best to rouse the religious patriotism of the soldiers; whilst Yü Pu-YÜN pretended that his foot so ailed him that he could not kneel down to join in the solemin vow. YÜK'IEN reported to the Emperor that the foreign ships had, including black soldiers and disloyal Chinese, a force of quite 10,000 men; and that his idea was to defend the several critical points if the pirate fleet advanced in one body, and to work at the defences day and night should they defer the attack. He pointed out the disadvantages under which the Chinese lay in point of discipline and unity as compared with the in- vaders; but vowed not to leave Chên-hai alive, or to receive any propositions from the enemy on that account. On the 10th of October the foreign fleet attacked the above-mentioned three positions. General Yü and his men bolted without firing a shot, and the forec on Golden Fowl Hill was soon silenced and routed. Seeing that there was no escape for Chên-hai, YÜK'IEN sent his aide-de-camp to the Governor with the Imperial Commissioner's seal, and


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 that I did not see some of these worthies arrive, and hear them mutually reproach each other with their bad conduct. From morn till eve these supernumerary spies were quarrelling, and their violent debates unfolded to me how perilous was the path which I had chalked out for myself. But I did not despair of avoiding the dangers of the profession, and all the mishaps of which I was witness were so many examples to me, from which I formed my own line of conduct, which would render my fate less precarious than that of my predecessors.

In the second volume of these memoirs I have spoken of the Jew Gaffré, under whose control I was, in some measure, placed at the moment of my entering the police. Gaffré was the only secret agent with a salary. I was no sooner united with him than he tried to get rid of me; I pretended not to see through his intention, and if he contemplated my destruction, I resolved, on my side, to defeat his plans. I had a dangerous game to play: Gaffré was wily as a snake. When I knew him he was called the high-priest of thieves. He had begun at eight years of age, at eighteen he was whipped and marked on the Place du Vieux-Marché, at Rouen. His mother, who was mistress of the famous Flambard, chief of the police in that city, had endeavoured to save him: but although one of the handsomest Jewesses of her time, the magistrates would grant nothing to her charms: Gaffré was too culpable; Venus in person could not have prevailed upon his judges. He was banished. However, he did not quit France, and when the revolution burst forth, he was not slow in resuming the old course of his exploits in a band of chauffeurs, amongst whom he figured under the name of Caille.

Like the majority of his confederates, Gaffré had completed his education in the prisons, and then he had become an universal genius, that is to say, there was no species of prigging in which he was not fully expert. Contrary to custom, he adopted no special


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 drowned himself in a pond. On the 13th, four men-of-war, two steam-launches, and a flotilla of boats appeared before Ningpo, whence Yü Pu-YÜN again bolted, followed by the taotai and the prefect TÊNG T'ING-TS'AI, to Shang-yü eity. The cities of Ts'z-k'i and Yü-yao were captured by small boats, were found deserted by their popula- tions, and were plundered and burnt: robber bands started up; and the whole province was thrown into a state of panic. The dastardly YÜ PU-YÜN reported to the Emperor that poor YÜK'IEN had been the first to flee; and spread a report that the foreigners had attacked Ningpo in order to avenge the death of the white barbarian WÊN-LI, whose head had been stuck upon a pole during the summer by YÜK'IEN. This was re- presented to the Emperor by the Governor LIU YÜN-K'O; but, unfortunately for this argument, the enemy had already gone back on his treaty at Canton, unsuccessfully demanded Cowloon and Tsím-sha, and refused permission to rebuild the Bogue Forts; and had moreover already announced his intention to take Amoy first and Ting-hai


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 afterwards: finally, the foreigners had stated by proclamation and letter that their intention was to exact ports for trade, not saying one word about YÜK'IEN. And it may here be mentioned in anticipation that, the following year, when ILIPU at Cha-p'u asked the British chief why he was again invading us, the letter of reply contained not one word alluding to YÜK'IEN, whose only fault was that his capacity was not equal to his ardour. [The British losses at Ting-hai and Chên-hai were 17 killed and 36 wounded.]

The Emperor now appointed the imperial clans- man YIKKING as Generalissimo, with two other Man- chu dignitaries as advisors. NIU KIEN, Governor of Ho Nan, was appointed Viceroy at Nanking, and ILIANG was made Imperial Commissioner for Fu Kien. NIU's idea was to hire as many bravos, robbers, and scoundrels of all descriptions as could be got together from the provinces; to keep up a harassing guerilla warfare; and to station agents in the places occupied by the foreigners, so as to propare for rendering assistance when a suitable time should come. The Ningpo people, like the Cantonese, were put down as "disloyal." All this was approved by the Emperor, who ordered YIKKING to put the enemy off guard by discharging his functions in the first instance from Soochow. There his staff behaved so


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Author:William Stafford Milner

Works
The University Hymn Book (1912)

title: Author:William Stafford Milner


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 or peculiar line of conduct; he was essentially the man of the moment; nothing came amiss to him, from cutting a weasand, to drawing a wipe (assassination to pocket-picking). This general aptitude, this variety of contrivance, had enabled him to amass a small sum. He had, as they say, shot in the locker, and could live without working; but people of Gaffré's profession are industrious, and although he was liberally paid by the police, he kept on adding to his accumulations the produce of some unlawful exactions, which did not prevent him from being much considered in his quarter, (then the Martin,) when, with his acolyte Francfort, another Jew, he had been named captain of the national guard.

Gaffré was afraid that I should supplant him, but the old fox was not cunning enough to hide his apprehensions; I watched him, and was not slow in discovering that he was manœuvering to get me into a snare. I appeared to be blindly led by him, and he chuckled internally at his anticipated victory; when, wishing to catch me in a plot which I saw through, he was himself taken in the net, and in the end shut up for eight months in the depotdepot. [sic]

I never allowed Gaffré to surmise that I had suspected his treachery, and he continued to dissemble the hatred which he bore towards me, and that so well, that we were apparently the best friends in the world. I was on the same terms with many robbers who were secret agents, and with whom I had associated during my detention. These latter detested me heartily, and although we kept smiling countenances towards each other, they flattered themselves that they should pay me off some day. Goupil, the Saint George of pugilism, was amongst those who afforded me their friendship, and, constantly attached to my person, filled the office of tempter; but he was not more fortunate nor more adroit than Gaffré. Compère, Manigant, Corvet, Bouthey, Leloutre also tried to catch me tripping: but I was invulnerable, thanks to the advice of M. Henry.


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Author:Ernest Alexander Campbell MacMillan

Works
The University Hymn Book (1912)


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Author:Alexander MacMillan

Works
The University Hymn Book (1911)

title: Author:Alexander MacMillan


text: Index:Sanâtana dharma - an elementary text book of Hindu religion and ethics (IA santanadharmae00centiala).pdf


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 Gaffré haying recovered his liberty, did not renounce his design of ruining me. With Manigant and Compère he plotted to get me condemned; but, persuaded that having once defeated him he would not leave me, but return to the charge with vigour, I was incessantly on my guard. I awaited him firmly, when one day that a religious solemnity had attracted a vast crowd to Saint Roch, he announced to me that he had orders to attend there with me. "I shall take Compère and Manigant with us," he added, "as we learn that at this moment there are many strange robbers in Paris, and they will point out to us all they know." "Take whom you please," I answered, and we set out. When we reached our destination, there was a considerable crowd; the service we were upon did not require that we should all unite at one point. Manigant and Gaffré went first. Suddenly, in the place they were, I remarked an old man, who, by being pressed against a pillar, did not know where to put his head; he did not cry out, from respect to the sacred place, but his whole person was disarranged and his wig knocked awry; he lost his footing; his hat, which fell off, and which he anxiously followed with his eyes, was rolled from place to place, sometimes from and sometimes towards him. "Gentlemen, I beseech you, I beg of you," were the only words which he pronounced in a most piteous tone; and holding in one hand a gold-headed cane and in the other his snuff-box and pocket handkerchief, he shook his hands in the air, as if he would have reached the ceiling with them. I found he had lost his watch, but what could I do? I was too far distant from the old gentleman; besides, my advice would be too late; and then Gaffré, was he not also a witness of the scene? and although he said nothing, he doubtless had some motive for it. I adopted the wisest plan, and was silent to see what would ensue, and during the space of two hours, the duration of the ceremony, I had an opportunity of observing five or six of these concerted squeezes, and saw Gaffré and Manigant always in


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 them. The latter, who is now in the Bagne at Brest, under a sentence of twelve years' fetters, was at this period the most expert pick-pocket in the capital; he excelled in extracting the money from a person's pocket and transferring it into his own; with him the transmutation of metals was reduced to a simple displacing, which he effected with incredible talent.

The short stay in the church of St. Roch was not particularly productive; however, without including the old man's watch, he had stolen two purses and some other articles of value.

After the ceremony had terminated, we went to dine at a coffee-house; the worthies paid the expenses, and nothing was spared; we drank deeply, and at the dessert they confided to me what I could not fail to have known. At first they only mentioned the purses, in which they found a hundred and seventy-five francs in hard cash. The bill paid, there remained a surplus of one hundred francs, of which they handed me over twenty as my portion, counselling me to be silent and discreet. As money has no name, I thought there was no reason for a refusal.

The party appeared enchanted at having thus initiated me, and two flasks of Beaune were emptied to celebrate the occasion. No mention was made of the watch, nor did I allude to it; not only that I might appear ignorant of it, but I was also all eyes and ears, and was not slow in learning that it was in Gaffré's possession. I then began to assume the appearance of a drunken man, and shamming a call of necessity, I desired the waiter to lead me where I wished to go. He conducted me out, and when alone I wrote with a pencil this note:—

"Gaffré and Manigant have just stolen a watch in the church of Saint Roch; in an hour, unless they change their intention, they will cross the market of St. Jean. Gaffré carries the spoil."

I hastily descended, and whilst Gaffré and his confederate thought me engaged up five pair of stairs,


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HE Board of Trustees of the Central Hindu College has laid down the following principles on which religious and moral teaching is to be given in all institutions under its control. The object of the Central Hindu College being to combine Hindu religious and ethical training with the western education suited to the needs of the time, it is necessary that this religious and ethical training shall be of a wide, liberal and unsectarian character, while at the same time it shall be definitely and distinctively Hindu. It must be inclusive enough to unite the most divergent forms of Hindu thought, but exclusive enough to leave outside it, forms of thought which are non-Hindu. It must avoid all doctrines which are the subject of controversy between schools recognised as orthodox; it must not enter into any of the social and political questions of the day; but it must lay a solid foundation of religion and ethics on which the student may build, in his manhood, the more specialised principles suited to his intellectual and emotional temperament. It must be directed to the


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 After having tried different elevations, the "Victoria" sailed away to the northeast at a moderate speed.

"We are in the right direction," said he, consulting the barometer as he spoke, "and scarcely 200 feet from the ground; the circumstances are most favorable to explore these unknown regions. Captain Speke, when proceeding to discover Lake Ukéréoné, went up more to the east in a straight line above Kazeh."

"Shall we go long in this direction?" asked Kennedy.

"Perhaps. Our aim is to strike a point near the sources of the Nile, and we have more than 600 miles to traverse to the extreme limit reached by the explorers from the north."

"And shall we not put our feet on the ground in order to stretch our legs?" said Joe.

"Yes, certainly. We must also be sparing of our larder, and on the way you will be able to provide us with fresh meats."

"As soon as ever you like, friend Samuel."

"We shall also have to replenish our supply of water. Who knows we may not be borne away towards barren districts? We must therefore take precautions."

At mid-day the "Victoria" was in 29° 15' long. and 3° 15' lat. It passed over the village of Uyofu, the northern boundary of Unyamwezi, abreast of the Lake Ukéréoné, which they had not hitherto been able to perceive. The tribes near the equator appear to be a little more civilized, and are governed by absolute monarchs, whose despotism is unlimited. Their very close union constitutes the province of Karaywah.

The three travelers decided that they would descend at the first favorable landing-place. They proposed to make a lengthy halt, and the balloon was to be carefully examined; so the flame of the blow-pipe was moderated. The grapnels, thrown from the car, soon came in contact with the high grass of an immense prairie; at a little distance it appeared to be covered with close verdure, but in reality the grass was seven or eight feet high.

The "Victoria" skimmed over the grass without bending it, like an immense butterfly. Nothing was in sight; it was like an ocean of verdure without a single wave.

"We may go a long time like this," said Kennedy. "I