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 prophet. Besides, the people have differed in taking the Quran to be a miracle at all. For in their opinion one of the conditions of a miracle is that it should be quite different from any act which may have become habitual. But the Quran is of this sort, because it is only word, though it excels all created words. So it becomes a miracle by its superiority only, that is, the impossibility for people bringing anything like it, on account of its being highly eloquent. This being the case, it differs from the habitual, not in genus but in details only, and that which differs in this way is of the same genus. Some people say that it is a miracle by itself, and not by its superiority. They do not lay it down as a condition for miracles that they should be quite different from the habitual, but think that it should be such a habitual act, as men may fall short of accomplishing. We would reply that it is as the objectors say, but the thing about it is not as they have thought. That the Quran is an evidence of his prophecy, is based, we believe,


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 upon two principles, which are found in the Book itself. The first being that the existence of the class of men called prophets and apostles is well-known. They are the men who lay down laws for the people by divine revelation, and not by human education. Their existence can be denied only by the people who deny repeated action, as the existence of all things which we have not seen—the lives of the famous thinkers and so forth. All the philosophers, and other men are agreed, except those who pay no regard to their words, (and they are the Materialists), that there are men to whom have been revealed many commandments for the people, to perform certain good actions, by which their beatitude may be perfected; and to make them give up certain wrong beliefs and vicious actions. This is the business of divine apostles. The second principle is, that everyone who does this work, that is, lays down laws by revelation, is a prophet. This principle is also quite in accordance with human nature. For as it is

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 known that the business of medicine is to cure a disease, and one who can cure is a physician, so it is also known that the business of the prophets is to give law to the people by divine revelation, and one who does so is a prophet. The Book mentions the first principle in the following:—"Verily We have revealed Our will unto thee, as We have revealed it unto Noah, and the prophets who succeeded him, and We have revealed it unto Abraham, and Ishmael, and Isaac and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron and Solomon; and we have given you the Quran as We gave the Psalms unto David; some apostles have We sent, whom We have mentioned unto thee, and God spake unto Moses discoursing with him," and again: "Say, I am not alone among the apostles" The second principle is that Mohammed, peace be upon him, has done the work of a prophet, that is, has given Law to the people by divine revelation. This also can be known from the


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 Quran, where God mentions it. He says, "O men, now is an evident proof come unto you from your Lord, and We have sent down unto you manifest light." By manifest light is meant the Quran. Again He says, "O men, now is the apostle come unto you from your Lord; believe, therefore, it will be better for you," and again, "But those among them who are well-grounded in knowledge, and faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee;" and again "God is the witness of the revelation which He hath sent down unto thee; He sent it down with his special knowledge; the angels are also witness thereof; but God is a sufficient witness." If it be said, how can the first principle be known, that is, that there is a class of men who give the Law to teh people by divine revelation; and so also, how to know the second principle, that is, that which the


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 objections which we have described about unnatural miracles are not perceived by the masses. But if you look intently you will find that the Law depends upon suitable and natural miracles, and not upon unnatural ones. What we have said about this problem is enough for our purpose and for the sake of truth.

Problem Third: Of Fate and Predestination. This is one of the most intricate problems of religion. For if you look into the traditional arguments about this problem you will find them contradictory; such also being the case with arguments of reason. The contradiction in the arguments of the first kind is found in the Quran and the Traditions. There are many verses of the Quran, which by their universal nature teach that all the things are predestined, and that man is compelled to do his acts; then there are verses which say that man is free in his acts and not compelled in performing them. The following verses tell us that all the things are by compulsion, and are predestined, "


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 have We created bound by a fixed degree;" again, "With Him everything is regulated according to a determined measure." Further, He says, "No accident happened in the earth, nor in your persons, but the same was entered in the Book verily it is easy with God." There may be quoted many other verses on this subject. Now, as to the verses which say that man can acquire deeds by free will, and that things are only possible and not necessary, the following may be quoted: "Or He destroys them (by ship-wreck), because of that which their crew have merited; though He pardons many things." And again, "Whatever misfortune befalleth you is sent you by God, for that which your hands have deserved." Further, He says, "But they who commit evil, equal thereunto." Again, He says, "It shall have the good which it gaineth, and it shall have the evil which it gaineth," and,


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 "And as to Thamud, We directed them, but they loved blindness better than the true directions." Sometimes contradiction appears even in a single verse of the Quran. For instance, He says, "After a misfortune hath befallen you (you had already attained two equal advantages), do you say, whence cometh this? Answer, This is from yourselves." In the next verse, He says, "And what happenth unto you, on the day whereon the two armies met, was certainly by permission of the Lord." Of this kind also is the verse, "Whatever good befalleth thee, O man, it is from God; and whatever evil befalleth thee, it is from thyself;" while the preceding verse says, "All is from God."

Such is also the case with the Traditions. The Prophet says, "Every child is born in the true religion; his parents afterwards turn him into a Jew or a Christian." On another occasion he said, "The follow-


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 ing people have been created for hell, and do the deeds of those who are fit for it. These have been created for heaven, and do deeds fit for it." The first Tradition says that the cause of disbelief is one's own environments; while faith and belief are natural to man. The other Tradition says that wickedness and disbelief are created by God, and man is compelled to follow them.

This condition of things has led Muslims to be divided into two groups. The one believed that man's wickedness or virtue is his own acquirement, and that according to these he will be either punished or rewarded. These are the Mutazilites. The belief of the other party is quite opposed to this. They say that man is compelled to do his deeds. They are the Jabarites. The Asharites have tried to adopt a mean between these two extreme views. They say that man can do action, but the deeds done, and the power of doing it, are both created by God. But this is quite meaningless. For if the deed and


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 the power of doing it be both created by God, then man is necessarily compelled to do the act. This is one of the reasons of the difference of opinion about this problem.

As we have said there is another cause of difference of opinion about this problem, than the traditional one. This consists of the contradictory arguments advanced. For if we say that man is the creator of his own deeds, it would be necessary to admit that there are things which are not done according to the will of God, or His authority. So there would be another creator besides God, while the Muslims are agreed that there is no creator but He. If, on the other hand, we were to suppose that man cannot act freely, we admit thus he is compelled to do certain acts, for there is no mean between compulsion and freedom. Again, if man is compelled to do certain deeds, then on him has been imposed a task which he cannot bear; and when he is made to bear a burden, there is no difference between his work and the work of inorganic matter. For inorganic matter has


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 no power, neither has the man the power for that which he cannot bear. Hence all people have made capability one of the conditions for the imposition of a task, such as wisdom we find Abul Maali, saying in his Nizamiyyah, that man is free in his own deeds and has the capability of doing them. He has established it upon the impossibility of imposing a task which one cannot bear, in order to avoid the principle formerly disproved by the Mutazilites, on account of its being unfit by reason. The succeeding Asharites have opposed them. Moreover, if man had no power in doing a deed, then it will be only by chance that he may escape from evil, and that is meaningless. Such also would be the case with acquiring goodness. In this way all those arts which lead to happiness, as agriculture etc, would become useless. So also would become useless all those arts the purpose of which is protection from, and repulsion of danger as the sciences of war, navigation, medicine etc. such a condition is quite contrary to all that is intelligible to man.


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Rh great many times, he at last made it out, and looking at the messenger, said,—

"All right!"

A few days later the false king drew nearer, and encamped quite close to the town.

"The king and his army are going off to the war," said both Elie Muromitch and Aleyosha Papovitch, coming up to Foma Berennekoff, "and he must be protected. Will you go yourself, or shall one of us go?"

"Go you, Elie Muromitch!" said Foma.

Away galloped Elie Muromitch, and killed all the six powerful warriors in a very short time. Still the false king was not to be subdued, so he brought out six other warriors, more powerful than the last, and a large army besides.

Elie Muromitch and Aleyosha Papovitch came up to Foma Berennekoff and said,—

"Tell us, great Foma! Will you go yourself this time, or send us?"

"Go you, brother Aleyosha Papovitch, junior!"

Away went Aleyosha Papovitch, junior, and in a very short time killed the whole of the large army, and the six powerful warriors besides, and then rode back to his tent.

"Well!" said the false king, "I have fortunately still another warrior left, and he is more powerful than all the others put together. I have hitherto kept him with his people; but now, I shall allow him to go and fight!"

So he sent a large army and his one powerful warrior, to whom he said secretly,—


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 Now it may be asked that if the case is so, how is this contradiction which is to be found both in tradition and reason to be reconciled we would say, that apparently the purpose of religion in this problem is not to divide it into two separate beliefs, but to reconcile them by means of a middle course, which is the right method. It is evident that God has created in us power by which we can perform deeds which are contradictory in their nature. But as this cannot be complete except by the cause which God has furnished for us, from outside, and the removal of difficulties from them, the deeds done are only completed by the conjunction of both these things at the same time. This being so the deeds attributed to use are done by our intention, and by the fitness of the causes which are called the Predestination of God, which He has furnished for us from outside. They neither complete the works which we intend nor hinder them, but certainly become the cause of our intending them—one of the two things. For intention is produced in


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 us by our imagination, or for the verification of a thing, which in itself is not in our power, but comes into being by causes outside us. For instance, if we see a good thing, we like it, without intention, and move towards acquiring it. So also, if we happen to come to a thing which it is better to shun, we leave it without intention. Hence our intentions are bound and attached to causes lying outside ourselves.

To this the following words of God, refer "Each of them hath angels, mutually succeeding each other, before him and behind him; they watch him by the command of God." As these outside causes take this course according to a well defined order and arrangement, and never go astray from the path which their Creator hath appointed for them, and our own intentions can neither be compelled, nor ever found, on the whole, but by their fitness, so it is necessary that actions too should also be within well-defined limits, that is, they be found in a


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 given period of time and in a given quantity. This is necessary because our deeds are only the effects of causes, lying outside us; and all the effects which result from limited and prearranged causes are themselves limited, and are found in a given quantity only. This relation does not exist only between our actions and outside causes, but also between them and the causes which God has created in our body, and the well-defined order existing between the inner and outer causes. This is what is meant by Fate and predestination, which is found mentioned in the Quran and is incumbent upon man. This is also the "Preserved Tablet. God's knowledge of these causes, and that which pertains to them, is the cause of their existence. So no one can have a full knowledge of these things except God, and hence He is the only Knower of secrets, which is quite true; as God has said, "Say, None either in heaven or earth, knoweth that which is hidden besides


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 God" . A knowledge of causes is a knowledge of secret things, because the secret is a knowledge of the existence of a thing, before it comes into being, And as the arrangement and order of causes bring a thing into existence or not at a certain time, there must be a knowledge of the existence or non-existence of a thing at a certain time. A knowledge of the causes as a whole, is the knowledge of what things would be found or not found at a certain moment of time. Praised be He, Who has a complete knowledge of creation and all of its causes. This is what is meant by the "keys of the secret," in the following words of God, "with Him are the keys of secret things; none knoweth them besides Himself."

All that we have said being true, it must have become evident how we can acquire our deeds, and how far they are governed by predestination and fate. This very reconciliation is the real purpose of religion by those verses and Tradition


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 which are apparently contradictory. When their universal nature be limited in this manner, those contradictions should vanish by themselves, and all the doubts which were raised before, about the contradictory nature of reason, would disappear. The existent things from our volition are completed by two things our intention and the other causes. But when the deeds are referred to only by one of these agencies, doubts would rise. It may be said is a good answer, and here reason is in perfect agreement with religion, but it is based upon the principles that these are agreed that there are creative causes bringing into existence other things; while the Muslims are agreed that there is no Creator but God. We would say that whatever they have agreed upon is quite right, but the objection can be answered in two ways. One of them is that this objection itself can be understood in two ways; one of them being that there is no Creator but God, and all those causes which He has created, cannot


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 be called creators, except speaking figuratively. Their existence also depends upon Him. He alone has made them to be causes, nay, He only preserves their existence as creative agents, and protects their effects after their actions. He again, produces their essences at the moment when causes come together. He alone preserves them as a whole. Had there been no divine protection they could not have existed for the least moment of time. Abu Hamid (Al-Ghazzali) has said that a man who makes any of the causes to be co-existent with God is like a man who makes the pen share the work of a scribe in writing; that is, he says that the pen is a scribe and the man is a scribe too. He means that writing is a word which may be applied to both, but in reality they have no resemblance in anything but word, for otherwise there is no difference between them. Such is also the case with the word Creator, when applied to God and the Causes. We say that in this illustration there are doubts. It should have been


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 clearly shown, whether the scribe was the Creator of the essence (Jawhar) of pen, a preserver of it, as long as it remains a pen, and again a preserver of the writing after it is written, a Creator of it after it has come in touch with the pen, as we have just explained that God is the Creator of the essences (Jawahir) of everything which comes into contact with its causes, which are so called only by the usage. This is the reason why there is no creator but God—a reason which agrees with our feelings, reason and religion. Our feelings and reason see that there are things which produce others. The order found in the universe is of two kinds: that which God has put in the nature and disposition of things; and that which surround the universe from outside. This is quite clear in the movement of the heavenly bodies. For it is evident that the sun and the moon, the day and night, and all other stars are obedient to us; and it is on this arrangement and order which God has put in their movements that our existence and that of


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 all other things depends. So even if we imagine the least possible confusion in them, with them in any other position, size and rapidity of movement which God has made for them, all the existent things upon the earth would be destroyed. This is so because of the nature in which God has made them and the nature of the things which are effected by them. This is very clear in the effects of the sun and the moon upon things of this world; such also being the case with the rains, winds, seas and other tangible things. But the greater effect is produced upon plants, and upon a greater number, or all, on the animals. Moreover, it is apparent that had there not been those faculties which God has put in our bodies, as regulating them that could not exist even for a single moment after birth. But we say, had there not been the faculties found in all the bodies of the animals, and plants and those found in the world by the movement of the heavenly bodies, then they would not have existed at all, not even for a


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 twinkling of the eye. So praised be the "Sagacious, the Knowing." God has called our attention to this fact in His book, "And He hath subjected the night and the day to your service; and the sun and the moon and the stars, which are compelled to serve by His Command;" again, "Say, what think ye, if God should cover you with perpetual night, until the day of Resurrection;" and again, "Of His mercy, He hath made you night and the day, that ye may rest in the one, and may seek to obtain provision for yourselves of His abundance, by your industry; in the other;" and, "And He obligeth whatever is in heaven or on earth to serve you." Further He says, "He likewise compelleth the sun and the moon, which diligently perform their courses, to serve you; and hath subjected the day and night to your service." There may be


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 quoted many other verses on the subject. Had there been any wisdom in their existence by which God has favoured us, and there would not have been those blessings for which we are to be grateful to Him.

The second answer to the objection is, that we say that the things produced out of it are of two kinds: essences and substances; and movements, hardness, coldness and all other accidents. The essences and substances are not created by any but God. Their causes effect the accidents of those essences, and not the essences themselves. For instance, man and woman are only the agents, while God is the real creator of the child, and the life in it. Such is also the case with agriculture. The earth is prepared and made ready for it, and the seed scattered in it. But it is God who produces the ear of the corn. So there is no creator but God, while created things are but essences. To this refer the words of God. "O men, a parable is propounded unto you, therefore, hearken unto it. Verily the idols which you invoke, besides God,


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 can never create a single fly, although they may all assemble for the purpose; and if the fly snatch anything from them they cannot turn the same from it. Weak is the petitioner and the petitioned." This is where the unbeliever wanted to mislead Abraham, when he said, "I give life and kill." When Abraham saw that he could understand it, he at once turned to the conclusive argument and said, "Verily, God brings the sun from the east; do you bring it from the west."

On the whole, if the matter about the creator and the doer be understood on this wise, there would be no contradiction, either in Tradition or in reason. So we say that the word Creator does not apply to the created things by any near or far-fetched metaphor, for the meaning of the creator is the inventor of the essences. So God has said, "God created you, and that which ye know." It should be known


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 that one who denies the effect of the causes on the results of them, also denies philosophy and all the sciences. For science is the knowledge of the things by their causes, and philosophy is the knowledge of hidden causes. To deny the causes altogether is a thing which is unintelligible to human reason. It is to deny the Creator, not seen by us. For the unseen in this matter must always be understood by a reference to the seen.

So those men can have no knowledge of God, when they admit that for every action there is in actor. It being so, the agreement of the Muslims on the fact that there is no Creator but God cannot be perfect, if we understand by it the denial of the existence of an agent in the visible world. For from the existence of the


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 agent in it, we have brought an argument for the Creator in the invisible world. But when we have once admitted the existence of the Creator in the invisible world, it becomes clear that there is no Creative agent except one by His command and will. It is also evident that we can perform our own deeds, and that one who takes up only one side of the question is wrong, as is the case with the Mutazilites and the Jabarites. Those who adopt the middle course, like the Asharites, for discovering the truth, cannot find it. For they make no difference for a man between the trembling and the movement of his hand by intention. There is no meaning in their admitting that both the movements are not by ourselves. Because if they are not by ourselves we have no power to check them, so we are compelled to do them. Hence there is no difference between trembling of hand and voluntary movement, which thay would call acquired. So their is no difference between them, except in their names, which never effect


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 the things themselves. This is all clear by itself.

Fourth Problem:—Divine Justice and InjusitceInjustice [sic]. The Asharites have expressed a very peculiar opinion, both with regard to reason and religion; about this problem. They have explained it in a way in which religion has not, but have adopted quite an opposite method. They say that in this problem the case of the invisible world is quite opposed to the visible. They think that God is just or unjust within the limits of religious actions. so when a man's action is just with regard to religion, he also is just; and whatever religion calls it to be unjust, He is unjust. They say that whatever has not been imposed as a divinely ordained duty upon men, does not come within the four walls of religion. He is neither just or unjust, but all His actions about such things are just. They have laid down that there is nothing in itself which may be called just or unjust. But to say that there is nothing which may in


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 itself be called good or bad is simply intolerable. Justice is known as good, and injustice as bad. So according to them, polytheism is in itself neither injustice nor evil, but with regard to religion, and had religion ordained it, it would have been just and true. Such also would have been the case with any kind of sin. But all this is quite contrary to our traditions and reason. As to tradition God has described himself as just, and denied injustice to himself. He says "God hath borne witness that there is no God but He; and the angels and those who are endowed with wisdom profess the same, who executeth righteousness;" and "Your God is not unjust towards His servants;" and again, "Verily, God will not deal unjustly with men in any respect; but men deal unjustly with their own souls "Itsouls." It [sic] may be asked, What is your opinion about misleading the people, whether it is just or unjust, for God has mentioned in many a verse of the Quran, "That He leads as well as misleads the people?" He says, "God causeth to err whom He


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246 "These Russian warriors do not defeat us with strength, but only by cunning; so whatever you see the Russian warriors do, you must at once imitate!"

Elie Muromitch and Aleyosha Papovitch, junior, again came to Foma Berennekoff, and asked as before,—

"Are you yourself going to fight this time, or will you send us?"

"I shall go myself; bring me my horse."

The three horses were in the fields grazing. Elie Muromitch went up to Foma's horse, which was kicking and biting itself. Elie Muromitch felt vexed when he saw the wretched animal. So taking it by its tail, he threw the creature over his shoulder.

"Suppose Foma Berennekoff had seen you," whispered Aleyosha Papovitch, junior; "wouldn't he have given it you?"

"I don't think he cares so very much for his old horse," replied Elie Muromitch. "The animal is not of much use to him. All the power lies in the man, and not in the horse!"

So saying he led the sorry beast to Foma Berennekoff, who at once seated himself on the animal, and rode away. Suddenly he stopped.

"I think I had better tie up my eyes!" he thought; "things will not seem half so dreadful and cruel then!"

He tied up his eyes with his handkerchief, and lay forward on his horse.

When the enemy's powerful warrior saw Foma with his eyes tied up, he thought,—

"Ah, that shows that he has perfect confidence in


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  pleaseth, and directeth whom He pleaseth;" and, "If we had pleased, we had certainly given every soul its direction." We would say that these verses cannot be taken exoterically, for there are many verses which apparently contradict them—the verses in which God denies injustice to himself. For instance, He says, "H elikethHe liketh [sic] not ingratitude (Kufr) in His servant." So it is clear that as He does not like ingratitude even from them, He certainly cannot cause them to err. As to the statement of the Asharites that God sometimes does things which He does not like, and orders others which He does not want, God forbid us from holding such a view about him, for it is pure infidelity. thatThat [sic] God has not misled the people and has not caused them to err will be clear to you from the following verses: "Wherefore be thou orthodox and set thy face towards true religion, the


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 institution of God, to which He hath created man kindly disposed;" and, "when thy Lord drew forth their posterity from the lions of the sons of Adam." A Tradition of the Prophet says, "Every child is born according to the divine constitution."

These being contradictions in this problem we should try to reconcile them so that they may agree with reason. The verse, "Verily, God will cause to err whom He pleaseth, and will direct whom He pleaseth." refers to the prearranged divine will, with which all things have been endowed. They have been created erring, that is, prepared to go astray by their very nature, and led to it by inner and outer causes. The meaning of the verse, "If We had pleased, We have given unto every soul its direction," is that He thought of not creating people ready to err, by their nature, or by the outer causes or by both, He could have done so. But as the dispositions of men are different


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 the words may mislead the one and direct the other. For these are the verses which speak of misleading the people. For instance, "He will thereby mislead many, and will direct many thereby: but He will not mislead any thereby except the transgressors"; and, "We have appointed the vision which We showed thee, and also the tree cursed in the Quran, and the verses about the number of angels of hell. "Thus does God cause to err whom He pleaseth and He directeth whom He pleaseth." It means that for evil natures, these verses are misleading, as for the sick bodies even good drugs are injurious. But some one


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 believe, that the body will be different from our present body. This is only transient, that will be eternal. For this also there are religious arguments. It seems that even Abdullah B. Abbas held this view. For it is related of him that he said, "There is nought in this world of the hereafter, but names." It seems that this view is better suited to the learned men because its possibility is based upon principles, in which there is no disagreement according to all men: the one being that the soul is immortal, and the second is that the return of the souls into other bodies does not look so impossible as the return of the bodies themselves. It is so because the material of the bodies here is found following and passing from one body to another, i.e., one and the same matter is found in many people and in many different times. The example of bodies cannot be found, for their matter is the same. For instance a man dies and his body becomes dissolved into earth. The earth ultimately becomes dissolved into vegetable, which is eaten by quite a


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 different man from whom another man comes into being. If we suppose them to be different bodies, then our aforesaid view cannot be true.

The truth about this question is that man should follow that which he himself has thought out but anyhow it should not be the view which may deny the fundamental principle altogether. For this would be denying its existence. Such a belief leads to infidelity, on account of a distinct knowledge of this condition being given to man, both by religion and by human reason, which is all based upon the eternal nature of the soul. If it be said whether there is any argument or information in the Law about this eternal nature of the soul, we would say that it is found in the Quran itself God says, "God taketh unto himself the souls of men at the time of their death; and those which die not He also taketh in their sleep." In this verse sleep and death have been placed upon the same level, on account of the change in its instru-


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 ment, and in sleep on account of a change in itself. For had it not been so it would not have come to its former condition after awakening. By this means we know that this cession does not effect its essence, but was only attached to it on account of change in its instrument. So it does not follow that with a cessation of the work of the instrument, the soul also ceases to exist. Death is only a cessation of work, so it is clear that its condition should be like that of sleep. As someone has said that if an old man were to get the eyes of the young, he would begin to see like him.

This is all that we thought of in an exposition of the beliefs of our religion, Islam. What remains for us is to look into things of religion in which interpretation is allowed and not allowed. And if allowed, then who are the people to take advantage of it? With this thing we would finish our discourse.

The things found in the Law can be divided into five kinds. But in the first place there are only two kinds of things: indivi-


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 sible and the divisible. The second one is divided into four kinds. The first kind which is mentioned in the Quran, is quite clear in its meanings. The second is that in which the thing mentioned is not the thing meant but is only an example of it. This is again divided into four kinds. First, the meanings which it mentions are only illustrations such that they can only be known by the far-fetched and compound analogies, which cannot be understood, but after a long time and much labour. None can accept them but perfect and excellent natures; and it cannot be known that the illustration given is not the real thing; except by this far-fetched way. The second is just the opposite of the former: they can be understood easily, and it can be known that the example is just what is meant here. Thirdly, it can be easily known that it is merely an illustration, but what it is the example of is difficult to comprehend. The fourth kind is quite opposite to the former. The thing of which it is an example, is easily under-


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 stood; while it is difficult to know that it is an example at all. The interpretation of the first kind is wrong without doubt. The kind in which both the things are farfetched: its interpretation particularly lies with those who are well-grounded in knowledge; and an exposition of it is not fit for any but the learned. The interpretation of its opposite—that which can be understood on both the sides—is just what is wanted, and an exposition of it is necessary. The case of the third kind is like the case of the above. For in it illustration has not been mentioned because of the difficulty for the common people to understand it: it only incites the people to action. Such is the case with the tradition of the prophet; "The black stone is God's action on Earth," etc. etc. That which can be easily known that is an example, but difficult to know of which it is example, should not be interpreted but for the sake of particular persons and learned men. Those who understand that it is only an illustration, but are not


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 learned enough to know the thing which it illustrates, should be told either that it is allegorical and can be understood by the well-established learned men; or the illustration should be changed in a way which might be near to their understanding. This would be the best plan to dispel doubts from their minds.

The law about this should be that which has been laid down by Abu Hamid (Al Ghazzali) in his book, Al Tafriga bainal Islam wal Zindiga. It should be understood that one thing has five existences which he calls by the name of essential (Zati); sensual (Hissi); rational (Agli); imaginative (Khayali); and doubtful (Shilbhi). So at the time of doubt it should be considered which of these five kinds would better satisfy the man who has doubts. If it be that which he has called essential than an illustration would best satisfy their minds. In it is also included the following traditions of the Prophet, "Whatever the earlier prophets saw I have seen it from my place here,


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 even heaven and hell," "Between my cistern of water and the pulpit, there is a garden of paradise;" and "The earth will eat up the whole of a man except the extremity of the tail." All these, it can easily be known are but illustrations, but what is the thing which they illustrate it is difficult to comprehend. So it is necessary in this case to give an instance to the people which they may easily understand. This kind of illustration, when used on such an occasion is allowable; but when used irrelevantly it is wrong. Abu Hamid has not decided about the occasion when both the sides of the question—the illustration and the illustrated—be both far-fetched and difficult to understand. In this case there would apparently be a doubt, but a doubt without any foundation. What should be done is to prove that the doubt has no basis, but no interpretation should be made, as we have shown in many places in our present book against the Mutakallimun, Asharites and the Mutazilites.

The fourth kind of occasion is quite


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 opposite to the former. In this it is very difficult to understand that it is an example, but when once understood, you can easily comprehend the thing illustrated. In the interpretation of this also, there is a consideration: about those people who know that if it is an example, it illustrates such and such a thing; but they doubt whether it is an illustration at all. If they are not learned people, the best thing to do with them is not to make any interpretation, but only to prove the fallacy of the views which they hold about its being an illustration at all. It is also possible that an interpretation may make them still distant from the truth, on account of the nature of the illustration and the illustrated. For these two kinds of occasions if an interpretation is given, they give rise to strange beliefs, far from the law which when disclosed are denied by the common people. Such has been the case with the Sufis, and those learned men who have followed them. When this work of interpretation was done by people who


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 could not distinguish between these occasions, and made no distinction between the people for whom the interpretation is to be made, there arose differences of opinion, at last forming into sects, which ended in accusing one another with unbelief. All this is pure ignorance of the purpose of the Law.

From what we have already said the amount of mischief done by interpretation must have become clear to you. We always try to acquire our purpose by knowing what should be interpreted, and what not, and when interpreted, how it should be done; and whether all the difficult portions of the Law and Traditions are to be explained or not. These are all included in the four kinds which have already been enumerated.

The purpose of our writing this book is now completed. We took it up because we thought that it was the most important of all purposes—connected with God and the Law.


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 its problems has been raised, and there has been no war, no grinding poverty, not half the disease, and an enormous increase of the order, beauty, and resources of life since the samurai, who began as a private aggressive cult, won their way to the rule of the world."

"I would like to have that history," I said. "I expect there was fighting?" He nodded. "But first—tell me about the Rule."

"The Rule aims to exclude the dull and base altogether, to discipline the impulses and emotions, to develop a moral habit and sustain a man in periods of stress, fatigue, and temptation, to produce the maximum co-operation of all men of good intent, and, in fact, to keep all the samurai in a state of moral and bodily health and efficiency. It does as much of this as well as it can, but, of course, like all general propositions, it does not do it in any case with absolute precision. On the whole, it is so good that most men who, like myself, are doing poietic work, and who would be just as well off without obedience, find a satisfaction in adhesion. At first, in the militant days, it was a trifle hard and uncompromising; it had rather too strong an appeal to the moral prig and harshly righteous man; but it has undergone, and still undergoes, revision and expansion, and every year it becomes a little better adapted to the need of a general rule of life that all men may try to follow. We have now a whole literature, with many very fine things in it, written about the Rule."

He glanced at a little book on his desk, took it up as if to show it me, then put it down again.


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 ſent him word to the contrarie, and alſo to keep the companie which he brought, and expect other forces from him to accompanie the ſayde peeces if he had time.

Alſo, the ſaid Lord ſent the ſame day certaine Carts laden with powder, pikes, ſhot, and other inſtruments of warre, which might ſerue for ſuch occaſions.

On the next morrow which was Tueſdaye, the ſaid Lord of Sallerin departed from Luches, with the Lord Bois la Vigne, the Lords; gouernors of Pretay de Marernes, Caſtram la Bigeay, les Moulins, and le Puy Becheron, being all of them Gentlemen bordering neere Loches, and which had the daie before vowed to aide and aſſiſte him: and making in all fiftie horſe, they came about fiue of the clock that euening vnto Guierche was comming thether with two hundred Horſemen, and two hundred Hargubuſiers on horſsback, two hundred Spaniſhe Footemen, and two hundred Frenchmen, bringing with them one peece of campane ordinance.

Vppon which newes, the Lorde of Sallerin ſent to Monſieur d’Abain, Gouernour of the high and lowe Marches, (who was then not far off vpon other occaſions) deſiring to ayde him with his forces, which he preſently graunted to, and hauing the Lord Baron d’Abain his ſon


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 "The Rule consists of three parts; there is the list of things that qualify, the list of things that must not be done, and the list of things that must be done. Qualification exacts a little exertion, as evidence of good faith; and it is designed to weed out the duller dull and many of the base. Our schooling period ends now about fourteen, and a small number of boys and girls—about three per cent.—are set aside then as unteachable, as, in fact, nearly idiotic; the rest go on to a college or upper school."

"All your population?"

"With that exception."

"Free?"

"Of course. And they pass out of college at eighteen. There are several different college courses, but one or other must be followed and a satisfactory examination passed at the end—perhaps ten per cent. fail—and the Rule requires that the candidate for the samurai must have passed."

"But a very good man is sometimes an idle schoolboy."

"We admit that. And so anyone who has failed to pass the college-leaving examination may at any time in later life sit for it again—and again and again. Certain carefully specified things excuse it altogether."

"That makes it fair. But aren't there people who cannot pass examinations?"

"People of nervous instability"

"But they may be people of great though irregular poietic gifts."

"Exactly. That is quite possible. But we don't


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 want that sort of people among our samurai. Passing an examination is a proof of a certain steadiness of purpose, a certain self-control and submission"

"Of a certain 'ordinariness.

"Exactly what is wanted."

"Of course, those others can follow other careers."

"Yes. That's what we want them to do. And besides these two educational qualifications, there are two others of a similar kind of more debatable value. One is practically not in operation now. Our Founders put it that a candidate for the samurai must possess what they called a Technic, and, as it operated in the beginning, he had to hold the qualification for a doctor, for a lawyer, for a military officer, or an engineer, or teacher, or have painted acceptable pictures, or written a book, or something of the sort. He had in fact, as people say, to 'be something,' or to have 'done something.' It was a regulation of vague intention even in the beginning, and it became catholic to the pitch of absurdity. To play a violin skilfully has been accepted as sufficient for this qualification. There may have been a reason in the past for this provision; in those days there were many daughters of prosperous parents—and even some sons—who did nothing whatever but idle uninterestingly in the world, and the organisation might have suffered by their invasion; but that reason has gone now, and the requirement remains a merely ceremonial requirement. But, on the other hand, another has developed. Our Founders made a collection of several volumes which they called, collectively, the Book of the Samurai, a compilation of articles and extracts, poems


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A: Colonial, or Pioneer Singers:
 * 1: : 1721—1796.
 * Official bard “Green Mountain Boys”; later known as “The Shoreham Bard”.
 * Early life, Hebron, Conn.; pioneer, Danby., Vt. 1768; legislative activity; poetic improvisations; influence in western counties.
 * 2. : 1741—1827.
 * (a) Education; early career in Connecticut; as minister; as author of “The American Hero”.
 * (b) Ethical, Literary and political career at West Fairlee, Vt.
 * 3: : 1765—1796.
 * Education; early life; removal to St. Johnsbury; death and posthumous issue of “Poems”, 1797. The first published volume of Vermont Poetry.
 * 4: : 1737—1812.
 * His Manuscript Diary and his Book of Manuscript Poems.
 * 4: : 1737—1812.
 * His Manuscript Diary and his Book of Manuscript Poems.
 * His Manuscript Diary and his Book of Manuscript Poems.

B: Formative Writers—
 * The “Golden Era of Vermont Song”.

Major Poets:

I: 1757—1826.
 * 1. Early career in Massachusetts: 1757—90.
 * His family; college training; early associates; military experiences; first literary achievements; mental crisis.
 * 2: Ten years in Guilford: 1790—1800.
 * Legal practice; literary activity; formation of a “school” of poets and prose writers; newspaper activity.
 * 3: Later career in Brattleboro: 1800—1826.
 * Legal and judicial achievements; social and literary work; last years.
 * One of the “founders” of American literature.
 * Unpublished manuscripts.
 * LITERARY RESUME:
 * (a) Comedy Dramas:
 * “The Contrast,” 1789.
 * “May Day in Town,” 1789.
 * “The Georgia Spec, or Land in the Moon,” 1797.

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 and prose pieces, which were supposed to embody the idea of the order. It was to play the part for the samurai that the Bible did for the ancient Hebrews. To tell you the truth, the stuff was of very unequal merit; there was a lot of very second-rate rhetoric, and some nearly namby-pamby verse. There was also included a quantity of verse and prose that had the trick of seeming wise. But for all such defects, much of the Book from the very beginning was splendid and inspiring matter. From that time to this, the Book of the Samurai has been under revision; much has been added, much rejected, and some deliberately rewritten. Now there is hardly anything in it that is not beautiful and perfect in form. The whole range of noble emotions finds expression there, and all the guiding ideas of our Modern State. We have recently admitted some terse criticism of its contents by a man named Henley."

"Old Henley!"

"A man who died a little time ago."

"I knew that man on earth. And he was in Utopia too! He was a great red-faced man, with fiery hair, a noisy, intolerant maker of enemies, with a tender heart—and he was one of the samurai?"

"He defied the Rules."

"He was a great man with wine. He wrote like wine; in our world he wrote wine; red wine with the light shining through."

"He was on the Committee that revised our Canon. For the revising and bracing of our Canon is work for poietic as well as kinetic men. You knew him in your world?"


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Rh himself! Well, I will do the same! I am no worse than you, my friend! I will show that I have just as much confidence in myself!"

So he tied up his eyes, and jumped on his splendid horse.

Meanwhile, Foma Berennekoff grew very tired of waiting. He lifted up his handkerchief to look, and smiled to himself. Then galloping up to the warrior, he seized his steel sword, and with one blow cut his head off. Then catching hold of the warrior's horse, he tried to jump on its back, but in vain; every time he endeavoured to do so the animal threw him over and commenced kicking in all directions. At last Foma tied the creature to an old oak, and climbing up the tree sprang from it on to the horse's back. As soon as the animal scented the rider on him, he wrenched himself, and tearing the old oak out, roots and all, galloped away as hard as he possibly could, dragging the heavy old tree after him.

Foma Berennekoff meanwhile was in a dreadful fright as he sat on the horse's back, crying,—

"Help me! help me!"

The enemy trembled and ran about frightened in all directions; while the splendid horse trampled them under his feet, and beat them all round with the tree, and very soon killed every man there, not leaving a single one alive. When the animal at last quieted down, he allowed Foma to ride him properly, and do as he pleased with him.

The false king then sent one of his messengers with a note to Foma Berennekoff, in which it was said,—


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248 "I shall never more attempt to make war with you!"

Foma was quite agreeable to this, for he had no desire to be in any more battles.

When Elie Muromitch and Aleyosha Papovitch, junior, heard all that had happened they marvelled greatly.

Foma Berennekoff then returned to the white king,

"How can I reward you?" asked the white king. "Take from the royal treasury as much gold as you please, or you may have half of my kingdom, or if you like you may marry the beautiful princess, my daughter."

"I think I would rather marry the princess, if she would care to have me; and I should also like my two younger brothers, Elie Muromitch and Aleyosha Papovitch, junior, to be asked to the wedding."

So Foma Berennekoff married the beautiful princess, and lived with her in the palace very happily, and was lucky all his life, and until his death he was always known and spoken of as the great and powerful warrior, Foma Berennekoff.


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speaking of the Sacred Books of the East, that great American sage and teacher, Emerson, called them that "class of books which are the best: I mean the Bibles of the world, or the sacred books of each nation, which express for each the supreme result of their experience. . . . All these books are the majestic expression of the universal conscience. They are for the closet, and to be read on the bended knee. Their communications are not to be given or taken with the lips and the end of the tongue, but out of the glow of the cheek, and with the throbbing heart. Friendship should give and take, solitude and time brood and ripen, heroes absorb and enact them. They are not to be held by letters printed on a page, but are living characters translatable into every tongue and form of life. We call them Asiatic, we call them primeval; but perhaps that is only optical, for Nature is always equal to herself, and there are as good eyes and ears now in the planet as ever were. Only these ejaculations of the soul are uttered one or a few at a time, at long intervals, and it takes millenniums to make a Bible."

Emerson spoke with but a shadow of our present knowledge of the East. Mighty books unknown to him have since been recovered by modern scientific search. Yet the reader may well take Emerson's words as a hint of how profoundly, even when only the barest fragments of it were known, began at once to shape the thought of our foremost men.

We ask therefore of the reader a moment's consideration of the sources of the earliest human thought and books. In


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Rh

upon a time there lived an old blacksmith who had an only son, a bright, intelligent boy of six.

One day the blacksmith went to church, and began praying before a large holy picture. On looking at the picture more attentively, he saw painted on it a very big devil, such a dreadful-looking creature—all black, with long horns and fierce tail.

"That is something like a devil!" thought the blacksmith to himself. "I think I shall have one painted exactly like it, in the smithy!"

So when he returned home he engaged a house-painter, and told him to paint on the door of the smithy a devil exactly like the one he saw in the holy picture at church. The house-painter obeyed, and in a very short time he completed his order.

From that day forth, whenever the blacksmith entered the smithy, he used to look at the devil on the door, and say in a friendly way,—

"Good-day to you, my countryman; I hope I see you well!"

He would then make a roaring fire, and betake himself to his work. After living for over ten years in perfect harmony with the devil, the blacksmith died, and left his son to continue the business, who, being very fond of that sort of work, got on remarkably


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 :::(b) His Novel:
 * “The Algerine Captive” (Guilford period) 1797.
 * (c) Journalistic activity: (with Joseph Dennie)
 * Founding the Farmer’s Weekly Museum; or N. H. and Vermont Journal.
 * (d) Poetic expression: Founding “The Guilford School”.

II : 1771—18351837 [sic].
 * (a) Early days at Walpole, N. H., at Dartmouth; at Rutland; contributions to the Weekly Museum, etc.—1795—1801.
 * (b) Experience in EngandEngland [sic]; his satires.—1801—4.
 * “Terrible Tractoration”,—1804.
 * “Democracy Unveiled”, about 1805.
 * (c) Editorial career, New York: 1806—7; and in Philadelphia 1807—11, “Pills”.
 * “Original Poems”, 1804; their reception in England: 2nd edition, 1806.
 * (d) Legal, poetical and journalistic career in Vermont, at Bellows Falls and Brattleboro, 1812—22.
 * “The Ladies’ Monitor” (poems), 1818.
 * (e) Boston epoch: 1822—37.
 * The New England Farmer.
 * Fesenden’s Almanac and other works.
 * His place in American Literature:
 * (a) As the first noteworthy American satirist—“The American Butler”.
 * (b) As first American poet to paint New England manners and customs.

Secondary Poets:

 * 1: : 1756—1816.
 * (a) The Vermont Gazette, Bennington, 1783, and its influence.
 * (b) Haswell as a Ballader.
 * 2: : 1783—1826. “Poems”, 1823. His satires.
 * 3: : His Poetry: various books.
 * 4: : 1767—1826. “The Mill of the Muses”, 1827.
 * 65 [sic]: : Her “Effusions of the Heart”1820.

56 [sic]: :
 * 1775—1839.
 * Youth at Guilford; military and literary career; legal and political record.
 * “Poetical and Miscellaneous Works”, 1798.
 * 1777—1845.
 * Legal, oratorical and poetical career. “An Humble Tribute to My Country”, 1842.
 * Lawyer and friend of Royall Tyler.
 * “New England”, a poem.
 * “Book of Rights and Duties”.
 * Political pamphlets and church hymns.
 * Her “Botany”, 1833; “Chemistry”, 1834; “Familiar Lecturer”, 1838. 1838.
 * Poems: “Our Country in its Relation to Past, Present and Future”, 1864.
 * Poems.
 * 1718—1813. Lawyer; Judge Supreme Court.
 * 1780—1824.
 * Early Poetical work; career smothered by marriage.
 * 1796—1819.
 * Early life, education; emigration to Georgia; starts literary journal; “Poems”, published posthumously in The Columbian Lyre, Glasgow, 1828. Bulk of his MSS. lost.
 * Early life, education; emigration to Georgia; starts literary journal; “Poems”, published posthumously in The Columbian Lyre, Glasgow, 1828. Bulk of his MSS. lost.

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 for instructing the common people, and should not tell them except this regarding the creation of the universe, which is found alike in the Quran, the Bible, and other revealed books. The wonder is that the example in the Quran is quite in accordance with the creation of the things in the visible world. But the Law does not say so, which is a warning to the learned people that the creation of the universe is not like the creation of all other things. He has used the words creation and flaw, because they connote two things,—Conception of the things that can be seen, and the creation of the things which the learned prove in the invisible world. So the use of the words creation (Huduth) and eternal is an innovation in religion, and the cause of great doubt and corruption of the belief of the common people, especially of the argumentative among them. This has greatly perplexed the Mutakallimun of the Asharites, and has proved them in great doubt. For if they


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 PASSERIFORMES] BIRDS OF AUSTRALIA 313

Genus PHONYGAMMUS.

Phonygammus Lesson et Garnot, in Ferussac's Bull. Sci. Nat., Vol. VIII., p, 110, 1826. Type (by monotypy): Barita keraudrenii Lesson.

Synonym: Chalybaeus Cuvier, Le Règne Anim., 2nd ed., Vol. I., p. 354, 1829. Type: B. keraudrenii Lesson.

Phonygammus keraudrenii.

[Phonygammus keraudrenii keraudrenii. Barita keraudrenii Lesson et Garnot, in Ferussac's Bull. Sci. Nat., Vol. VIII., p. 110. 1826; Dorey Harbour, New Guinea. Extra limital.]

Phonygammus keraudrenii gouldii. Australian Manucode. Manucodia gouldii Gray. Proc. Zool. Soc. (Lond.) 1859, p. 158 (note); Cape York, Queensland. Range: North Queensland.

FAMILY CORVIDAE.

Genus CORVUS. Corvus Linné, Syst. Nat., lOth ed., p. 105, 1758. Type (by tautonymy) : Corvus corax Linné. Synonyms: Corone Kaup, Skizz. Entwick-Gesch. Nat. Syst., p. 99. Type: Corvus corone Linné. Corax Kaup, Journ. für Omith. 1854, p. lv.: nom. nudum. Pterocorax Kaup, Joun. für. Oniith., p. lv. Type: C. scapulatus Daudin.

Corvus coronoides. Corvus coronoides coronoides. .Australian Raven. Corvus coronoides Vigors and Horsfield, Trans. Linn. Soc. (Lond.), Vol. XV., p. 261, 1827; New South Wales. Synonyms: Corvus affinis (not Bechstein 1811) Brehm, Isis 1845, p. 357; New South Wales. Corvus marianae Mathews, Emu, Vol. X., p. 326, 1911; Gosford, New South Wales. Range: New South Wales.

Corvus coronoides perplexus. Southern Raven. Corvus coronoides perplexus Mathews, Nov. Zool., Vol. XVIII., p. 442, 1912 ; Perth, West Australia. Synonyms: Corvus marianae mellori Mathews, Nov. Zool., Vol. XVIII., p. 443, 1912; Angus Plains, South Australia. Corvus marianae halmaturinus Mathews, Nov. Zool., Vol. XVIII., p. 443, 1912; Kangaroo Island. Range: Victoria; South Australia; South-west Australia.


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 The water of the Dead Sea had teen previously analysed by Messrs Macquer, Lavoisier, and Sage, of whose experiments an account was published in the Mémoires de l’Academie des Sciences for the year 1778. Their analysis afforded results greatly different from those obtained by Dr Marcet, which that gentleman ascribes to some inaccuracy in their mode of operating. We find, however, that the processes employed by Dr Marcet have been called in question, and the accuracy of his proportions denied by a very skilful Chemist, who subsequently instituted an analysis of the Dead Sea water. We allude to Klaproth, who procured a specimen brought from the East by the Abbé Mariti, and whose analysis offered the following proportions:

Klaproth also found the specific gravity to be 1,245 instead of 1,211; agreeing in this respect more nearly with Macquer and Lavoisier, who stated it at 1,240. The specific gravity of Dr Marcet’s specimen may, however, have been less, from its having been taken from the Lake, not far from the influx of the Jordan, on which account it might be somewhat diluted.

Dr Clarke mentions, that the inhabitants of the country still regard the Dead Sea with feelings of terrorterror. [sic] This may be owing to the tradition that its waters cover the engulphed cities of Sodom and Gomorrah, or to the ideas entertained of the peculiar insalubrity of its exhalations. It is much to be regretted, that this Traveller was prevented by the Arabs, who infested the neighbourhood, from exploring the Lake, which he only saw at some distance; as with his attainments, he could not have failed to gather some interesting information regarding its natural history. Though M. de Chateaubriand, a few years after, succeeded in reaching its banks, he could only, owing to the same cause, remain a few hours; and besides, however capable of interesting his readers, he was not so well qualified for accurate or scientific observation. While seme of his facts run counter to the ancient fables, others seem calculated to add to the list; as, when he discovers a resemblance between the noise of its waves, and the stiffled clamours of the people whom they engulphed! The following passage, however, is of the antifabulous kind, and contains some information which cannot but be acceptable to our readers. “There is scarcely any one who has not heard of the famous tree of Sodom; a tree, said to produce an apple pleasing to the eye, but bitter to the taste, and full of ashes. Tacitus, in the fifth book of his History, and Josephus, in his Jewish war, are, I believe, the two first authors that made mention of the singular fruits of the Dead Sea. Foulcher de Chartres, who travelled in Palestine about the year 1100, saw the deceitful apple, and compared it to the pleasures of the world. Since that period, some writers, as Ceverius de Vera, Baumgarten, de la Vallée, Troilo, and certain Missionaries, confirm Foulcher’s statement; others, as Reland, Father Neret, and Maundrell, are inclined to believe that this fruit is but a poetic image of our false joys; while others again, as Pococke and Shaw, absolutely question its existence.

“Amman seemed to remove the difficulty. He gave a description of the tree, which, according to him, resembles the hawthorn, “The fruit,” says he, “is a small apple, of a beautiful colour.”

“Hasselquist, the Botanist, followed, and he tells a totally different story. The apple of Sodom, as we are informed by him, is not the fruit either of a tree or of a shrub, but the production of the Solanum melongena of Linnæus. “It is found in great abundance,” says he, “round Jericho, in the valleys near the Jordan, and in the neighbourhood of the Dead Sea. It is true that these apples are sometimes full of dust; but this appears only when the fruit is attacked by an insect (tenthredo), which converts the whole of the inside into dust, leaving nothing but the rind entire, without causing it to lose any of its colour.”

“Who would not imagine, after this, that the question had been set completely at rest, by the authority of Hasselquist, and the still greater authority of Linnæus, in his Flora Palæstina? No such thing. M. Seetzen, also a man of science, and the most modern of all Travellers, since he is still in Arabia, does not agree with Hasselquist in regard to the Solanum Sodomeum. “I saw,” says he, “during my stay at Karrak, in the house of the Greek clergyman of that town, a species of cotton resembling silk. This cotton, as he told me, grows in the plain of El Gor, near the southern extremity of the Dead Sea, on a tree like a fig-tree, called Abescha-ez; it is found in a fruit resembling the pomegranate. It struck me, that this fruit, which has no pulp or flesh in the inside, and is unknown in the rest of Palestine, might be the celebrated apple of Sodom.”

“Here I am thrown into an awkward dilemma; for I too have the vanity to imagine that I have discovered the long-sought fruit. The shrub which bears it grows two or three leagues from the mouth of the Jordan: it is thorny, and has small taper leaves. It bears a considerable resemblance to the shrub described by Amman; and its fruit is exactly like the little Egyptian lemon, both in size and colour. Before it is ripe, it is filled with a corrosive and saline juice; when dried it yields a blackish seed, which may be compared to ashes, and which in taste resembles bitter pepper.” See Chateaubriand’s Travels in Greece, Palestine, Egypt, and Barbary.—Dr Clarke’s Travels in Greece, Egypt, and the Holy Land.—Philosophical Transactions of the Royal Society of London for 1807.—Klaproth, Beiträge zur Chemischen Kenntniss der Mineral Körper. B. 5. p. 185. Berlin, 1810. ASSAM, a kingdom of Asia, situated on the northwest of Bengal, between the 25th and 26th degrees


text: The Recluse (Cook)

title: The Recluse (Cook)


text: The Recluse (Cook)/Vermont Poets and Poetry


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250 well. But one thing the young blacksmith would not do, and that was to regard the devil with the same respect with which his father had treated it before him. When he went into the smithy in the morning he never by any chance greeted the devil, and instead of saying a kind word or two, he would take up a large iron hammer, and give the unfortunate devil three blows on the forehead, and then go on with his work.

Three years went by, during which he continually treated the evil-spirit to the hammer. The devil bore all this very patiently for some time, but at last he could stand it no longer.

"I have had enough of this!" thought the devil. "I can stand these insults no more. I will be artful, and pay him out somehow or another!"

So the devil changed himself into a young man, and entered the smithy.

"Good-day, uncle!" the devil said.

"Good-day, young fellow; what do you want?"

"I have come to ask you whether you would take me for an apprentice. I can, at any rate, carry the coals for you, and blow the bellows, to commence with!"

The blacksmith was delighted.

"Yes; why not?" he cried. "It will be more amusing to have some one else with me!"

So the devil began to learn and help the blacksmith, and in about a month's time he knew everything much better than the master himself. What the blacksmith could not do, the devil did for him; and very soon he won the affections of the blacksmith,


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Rh who became so fond of him, and so pleased with everything he did, that it would be impossible to relate in this story. In fact, he very soon left off coming to the smithy, for he had such perfect confidence in the devil that he let him manage everything himself, and left the shop in his charge. One day the blacksmith was away from home, and the devil was quite alone in the smithy. After working a little, he went to the door to have a look at the passers-by. As he stood there he saw an old lady driving along in her carriage; he made a sign to the coachman to stop, and then cried out to the old lady,—

"Walk in here, my lady. A new business has been started, whereby we can turn all old people into young ones again! Pray walk in!"

The old lady did not wait to think, but getting out of her carriage, entered the smithy.

"Is this really so?" asked the old lady. "Can you change old people into young ones, or are you only boasting?"

"If I did not understand my business, my lady," said the evil spirit, "I should not have invited you in!"

"What do you charge?"

"Five hundred roubles."

"Very well, here is the money. Now make me young once more."

The evil spirit took the money, and then sent the coachman into the village, saying,—

"Go, and bring me two buckets full of milk."

This done, he seized the old lady, and threw her


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Page:Proclamation 10189 - Asian American and Native Hawaiian - Pacific Islander Heritage Month, 2021.pdf/1

22843

Federal RegisterVol. 86, No. 85Wednesday, May 5, 2021 Proclamation 10189 of April 30, 2021

Asian American and Native Hawaiian/Pacific Islander Heritage Month, 2021

By the President of the United States of America

A Proclamation

This May, during Asian American and Native Hawaiian/Pacific Islander Heritage Month, we recognize the history and achievements of Asian Americans, Native Hawaiians, and Pacific Islanders (AANHPIs) across our Nation. In the midst of a difficult year of pain and fear, we reflect on the tradition of leadership, resilience, and courage shown by AANHPI communities, and recommit to the struggle for AANHPI equity.

Asian Americans, and Native Hawaiians, and Pacific Islanders make our Nation more vibrant through diversity of cultures, languages, and religions. There is no single story of the AANHPI experience, but rather a diversity of contributions that enrich America’s culture and society and strengthen the United States’ role as a global leader. The American story as we know it would be impossible without the strength, contributions, and legacies of AANHPIs who have helped build and unite this country in each successive generation. From laying railroad tracks, tilling fields, and starting businesses, to caring for our loved ones and honorably serving our Nation in uniform, AANHPI communities are deeply rooted in the history of the United States.

We also celebrate and honor the invaluable contributions the AANHPI communities have made to our Nation’s culture and the arts, law, science and technology, sports and public service—including the courageous AANHPIs who have served on the front lines of the COVID–19 pandemic as health care providers, first responders, teachers, and other essential workers.

During this year’s Asian American and Native Hawaiian/Pacific Islander Heritage Month, our Nation celebrates the achievements of Vice President Harris, the first person of South Asian descent to hold the Office of the Vice President. Vice President Harris has blazed a trail and set an example for young people across the country to aspire to follow, including members of AANHPI communities and AANHPI women in particular.

In spite of the strength shown and successes achieved, the American dream remains out of reach for far too many AANHPI families. AANHPI communities face systemic barriers to economic justice, health equity, educational attainment, and personal safety. These challenges are compounded by stark gaps in Federal data, which too often fails to reflect the diversity of AANHPI communities and the particular barriers that Native Hawaiian, Pacific Islander, Southeast Asian, and South Asian communities in the United States continue to face.

My Administration also recognizes the heightened fear felt by many Asian American communities in the wake of increasing rates of anti-Asian harassment and violence during the COVID–19 pandemic, and the increasingly observable layers of hate now directed toward women and elders of Asian descent in particular. Our Nation continues to grieve the senseless killings of six women of Asian descent in Atlanta, and the unconscionable acts of violence victimizing our beloved Asian American seniors in cities across the country.


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252 into the furnace, where she was burnt up to her bones, which alone were left whole. When the coachman brought the two pails of milk the devil poured them into a very large tub, and taking all the bones threw them into the milk. And in about three minutes out came a young lady, alive and beautiful!

She thanked the devil, and seating herself in her carriage drove home to her husband, who stared at her in amazement when she entered the room in which he sat, and did not recognize his wife!

"Why do you stand staring there, like an idiot?" cried the lady. "Don't you see that I have become young and stately again? But now I do not wish to have a husband who is old and grey, so go to the blacksmith at once and be made young again, or I do not wish to know you, or have anything more to do with you. Go!"

The husband had to obey, or he knew he would suffer for it; so away he went.

Meanwhile the real blacksmith had returned, and on going into the smithy he found his workman missing. He searched and searched, but all in vain. He asked his neighbours whether they had seen him; but no, no one knew anything, and no trace of him was to be found. The blacksmith then set to work by himself, and began hammering away. Just as he was in the midst of his work, up drove a carriage, and the old lady's husband entered the shop.

"Make me into a young man!" he cried.

The blacksmith stared.

"I beg your pardon, sir," he said, "but are you in


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Page:Proclamation 10189 - Asian American and Native Hawaiian - Pacific Islander Heritage Month, 2021.pdf/2

22844 Acts of anti-Asian bias are wrong, they are un-American, and they must stop. My Administration will continue to stand shoulder to shoulder with AANHPI communities in condemning, denouncing, and preventing these acts of violence. We will continue to look for opportunities to heal together and fight against the racism and xenophobia that still exists in this country.

Present-day inequities faced by AANHPI communities are rooted in our Nation’s history of exclusion, discrimination, racism, and xenophobia against Asian Americans. Asian Americans, Native Hawaiians, and Pacific Islanders have endured a long history of injustice—including the Page Act of 1875, the Chinese Exclusion Act of 1882, the incarceration of Japanese American citizens during World War II, the murder of Vincent Chin, the mass shooting of Southeast Asian refugee children in 1989, and the targeting of South Asian Americans, especially those who are Muslim, Hindu, or Sikh, after the national tragedy of 9/11. It is long past time for Federal leadership to advance inclusion, belonging, and acceptance for all AANHPI communities. My Administration is committed to a whole-of-government effort to advance equity, root out racial injustices in our Federal institutions, and finally deliver the promise of America for all Americans.

Vice President Harris and I affirm that Asian Americans, Native Hawaiians, and Pacific Islanders make our Nation stronger. I urge my fellow Americans to join us this month in celebrating AANHPI history, people, and cultures.

NOW, THEREFORE, I, JOSEPH R. BIDEN JR., President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim May 2021 as Asian American and Native Hawaiian/Pacific Islander Heritage Month. I call upon the people of the United States to learn more about the history of Asian Americans, Native Hawaiians, and Pacific Islanders, and to observe this month with appropriate programs and activities.

IN WITNESS WHEREOF, I have hereunto set my hand this thirtieth day of April, in the year of our Lord two thousand twenty-one, and of the Independence of the United States of America the two hundred and forty-fifth.

[FR Doc. 2021–09570 Filed 5–4–21; 8:45 am] Billing code 3295–F1–P


text: A Proclamation on Asian American and Native Hawaiian/Pacific Islander Heritage Month, 2021


text: Supplement to the Fourth, Fifth, and Sixth Editions of the Encyclopædia Britannica/Asia


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Rh your right senses? How can I make you young again?"

"You ought to know that best yourself."

"But I assure you, sir, I don't know anything."

"You lie, you rascal! If you could make my wife young again, I suppose you can do the same with me. If you don't do this, I shall never be able to live with her any more."

"But I never set eyes on your wife."

"Never mind! Then your workman must have seen her, and made her young again; and if he could do so, then you, who are the master, ought certainly to be able to do it also! Now, then, look alive, my friend! If you don't, woe betide you!"

The blacksmith was thus forced to change the old man into a young one, but how? He began asking the man what his workman had done, and how he did it and what it was he used, and any amount of other questions, which the old man answered as best he could, for his wife had told him something about the milk being ordered, and also about her sudden plunge into the fiery furnace.

"Well," thought the blacksmith to himself, "whatever happens, I must try and obey the extraordinary order. If I succeed, so much the better; if not, then I shall get into as bad a mess as if I had not obeyed the order at all."

So he caught the old man by the legs and threw him into the furnace, and then began blowing at him with the bellows. The unfortunate man was soon burnt to ashes, and nothing but the bones remained. These the blacksmith took and threw into the large


text: Supplement to the Fourth, Fifth, and Sixth Editions of the Encyclopædia Britannica/Asphaltites


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6

APPROVED FOR RELEASE: 2009/06/16: CIA-RDP01-00707R000200110013-9


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Page:Supplement to the fourth, fifth, and sixth editions of the Encyclopaedia Britannica - with preliminary dissertations on the history of the sciences - illustrated by engravings (IA gri 33125011196181).pdf/886

 The accurate compensation, just remarked, depends on three conditions, belonging to the primitive or original constitution of our system, but not necessarily determined, inasmuch as we know, by any physical principle. The first of these conditions is, that the eccentricities of the orbits are all inconsiderable, or contained within very narrow limits, not exceeding in any instance ⅒ or ⅛ part of the mean distance. The second condition is, that the planets all move in the same direction, or from west to east. This is true both of the primary and secondary planets, with the exception only of the satellites of Uranus, which may be accounted retrograde, but their planes being nearly at right angles to the orbit of their primary, the direction of their motion, whether retrograde or otherwise, can have little effect. Lastly, the planes of the orbits of the planets are not much inclined to one another. This is true of all the larger planets, though it does not hold of some of the new and smaller ones; of which, however, the action on the whole system must be wholly insensible.

Unless these three conditions were united in the constitution of the solar system, terms of the kind just mentioned, admitting of indefinite increase, might enter into the expression of the inequalities, which would indicate a gradual and unlimited departure from the original order and constitution of the universe. Now, the three conditions just enumerated, do not necessarily arise out of the nature of motion, or of gravitation, or from the action of any physical cause with which we are acquainted. Neither can they be considered as arising from chance, for the probability is almost infinite to one, that, without a cause particularly directed to that object, such a conformity could not have arisen in the motions of thirty-one different bodies, scattered over the whole extent of the solar system. The only explanation, therefore, that remains is, that all this is the work of intelligence and design, directing the original constitution of our system, and impressing such motions on the parts as were calculated to give stability to the whole.

For some farther particulars, connected with Physical Astronomy, see, in this Supplement.

ASTRONOMY, PRACTICAL. See the article , in this Supplement.  ATMOMETER (from 🇬🇷, vapour, and 🇬🇷, a measure), an instrument lately contrived by Professor Leslie, for measuring the quantity of moisture exhaled from any humid surface in a given time. It consists of a very thin ball of porous earthen-ware, from one to three inches in diameter, having a small neck firmly cemented to a long and rather wide tube of glass, to which is adapted a brass cap, with a narrow collar of leather to fit close. Being filled with distilled or pure water, the waste and descent of this column serves to indicate the quantity of evaporation from the external surface of the ball. The tube is marked downwards through its whole length by the point of a diamond, with divisions across it, amounting from 200 to 500, each of which corresponds to a ring of fluid, that, spread over the whole exhaling surface, would form a film only one thousand part of an inch in thickness. This graduation is performed by previously sealing one of the ends of the tube with wax, and introducing successive portions of quicksilver, to mark every 20, 50, or 100 of those divisions; being calculated of equal bulk to discs of water, that have the surface of the ball (exclusive of the neck) for their base, and so many thousand parts of an inch for their altitude.

The instrument, being thus constructed, has its cavity filled with pure water, and its cap screwed tight, and is then suspended freely out of doors, sheltered indeed from rain, but exposed to the action of the wind. The water transudes through the porous substance of the ball, just as fast as it evaporates from the external surface; and this waste is measured by the corresponding descent of the liquid in the stem. At the same time, the column is suspended in consequence of the tightness of the cap, and prevented from oozing so freely as to drop from the ball. As the process of evaporation goes on, minute globules of air, separated by the removal of atmospheric pressure from the body of the water, or partly introduced by external absorption, continue to rise in fine streamlets to the top, where they partially occupy the space left by the subsidence of the fluid column. We need scarcely observe, that, after the water has sunk to the bottom of the stem, it will be requisite again to fill the cavity.

It is a fact of main importance for the accuracy of the Atmometer, that the rate of evaporation is nowise affected by the quality of the porous ball, and continues precisely the same, whether the exhaling surface appears almost dry or glistens with excess of moisture. This rate must evidently depend on the effect of the dryness of the air combined with its quickness of circulation. In a close room, the instrument might therefore serve the purpose of an hygrometer; and, placed out of doors, first screened, perhaps, for an hour, and then exposed during an equal space of time, it would furnish data for calculating the velocity of the wind.

This elegant instrument is of extensive application, and great practical utility. To ascertain readily and accurately the rate of evaporation from any surface, is an important acquisition, not only in Meteorology, but in Agriculture, and in the various mechanical arts. The quantity of exhalation from the surface of the ground is not of less consequence than the measure of the fall of rain, and a knowledge of it might often direct the farmer advantageously in his operations. On the rapid dispersion of moisture, depends the efficacy of drying-houses, which are generally constructed on most erroneous principles.

We shall select a few observations made with the Atmometer, from a register kept last season at Abbotshall, near Kirkcaldy in Fifeshire, by the very intelligent gardener of Robert Ferguson, Esq. of Raith. During the months of July, August, September, October, and November, the mean quantity of evaporation, in twenty-four hours, was respectively .111,—.090, .060,—.045, and—.022; and distinguishing the whole interval into equal spaces of twelve hours, from six o’clock in the morning to six Rh


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 CONTENTS

INTRODUCTION

THE DETECTIVE STORY 3

AMERICAN AND ENGLISH STORIES

THE MURDERS IN THE RUE MORGUE 41

THE BITER BIT 75

THE DOCTOR, HIS WIFE, AND THE CLOCK 105

THE BOSCOMBE VALLEY MYSTERY A. Conan Doyle 147

THE LENTON CROFT ROBBERIES 173

THE PATHOLOGIST TO THE RESCUE 197

THE STRAW MAN 219

THE KNIGHT'S CROSS SIGNAL PROBLEM. 235

THE ORACLE OF THE DOG 263

THE MURDER IN THE MAYOR’S PARLOR 287

THE BUTLER BennettBennet [sic] Copplestone 311

THREE DEAD MEN 353

THE LITTLE HOUSE 389

CONTINENTAL STORIES

FOOTPRINTS IN THE SNOW 413

THE SWEDISH MATCH 439

WELL-WOVEN EVIDENCE 461

STRANGE TRACKS 475


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Author:Balduin Groller

Works

 * "Strange Tracks" (in The Great Detective Stories, a Chronological Anthology)

title: Author:Balduin Groller


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User:Brad606/TUB07

Papers 121 through 135

 * Fix running headers
 * Confirm end of page nop
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title: User:Brad606/TUB07


text:
Page:Remorse. - A tragedy, in five acts. (IA remorsetragedyin00cole).pdf/28

 {{ppoem|start=follow|end=follow|Should prove the patron of this infidel! The warranter of a Moresco's faith! Now I return.

Alhad.{{em|4}}My Lord, my husband's name Is Isidore.—You may remember it: Three years ago, three years this very week, You left him at Almeria.

Mon.{{em|8}}Palpably false! This very week, three years ago, my lord, (You needs must recollect it by your wound) You were at sea, and there engaged the pirates, The murderers doubtless of your brother Alvar! >>>( looks at {{sc|Monviedro}} with disgust >>>and horror. {{sc|Ordonio'}}s appearance to be >>>collected from what follows.}

Mon. (to and pointing at .) What, is he ill, my Lord? how strange he looks!

Vald. (angrily.)You started on him too abruptly, father! The fate of one, on whom, you know, he doted.

Ordon.(starting as in sudden agitation) O Heavens! I?—I doted? (then recovering himself Yes! I doted on him. >>>( walks to the end of the stage, >>> follows soothing him.)

Ter. (her eye following ) I do not, can not, love him. Is my heart hard? Is my heart hard? that even now the thought Should force itself upon me?—Yet I feel it!

Mon.The drops did start and stand upon his forehead! I will return. In very truth, I grieve To have been the occasion. Ho! attend me, woman!

Alhad. (to .)O gentle lady! make the father stay,}}


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/103


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/104


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/106


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/108


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/112


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/111


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/110


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/109


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/107


text: Page:Restorative medicine - an Harveian annual oration delivered at the Royal College of Physicians, London, on June 21, 1871 (the 210th anniversary) (IA restorativemedic00cham).pdf/105


text: Page:Remorse. - A tragedy, in five acts. (IA remorsetragedyin00cole).pdf/29


text: Page:Our Indian Army.djvu/14

title: Page:Our Indian Army.djvu/14