text:
Page:Seventh Report - Guns for gold- the Wagner Network exposed.pdf/70

Rh {| class="wikitable" ! Name of entity, with supporting information from the time of designation !! Designated by US? !! Designated by EU? !! Designated by UK?
 * INDUSTRIAL RESOURCES GENERAL TRADING (a.k.a. INDUSTRIAL RESOURCES GENERAL TRADING LLC)
 * INDUSTRIAL RESOURCES GENERAL TRADING (a.k.a. INDUSTRIAL RESOURCES GENERAL TRADING LLC)

A Dubai-based industrial goods distributor that has provided financial support to Prigozhin through its business dealings with Diamville. Industrial Resources also participated in the aforementioned gold selling scheme. Following U.S. sanctions on various Russian financial institutions, Industrial Resources wittingly participated in the transfer by hand of cash to Russia. Industrial Resources works with Diamville to generate revenue and move funds for Prigozhin. (U.S. designation) A fraudulent think tank controlled by Prigozhin’s operatives (U.S. designation) A Russian space company supporting Russia’s military activities in Ukraine. AO BARL has shared foreign high-resolution satellite imagery with Russia’s military. It is listed in a section on entities and individuals that have supported Wagner’s military operations. (U.S. designation) A UAE-based aviation firm. Wagner uses Kratol-provided aircraft to move personnel and equipment between the CAR, Libya, and Mali. (U.S. designation) Limited Liability Company DM (OOO DM) is a Russia-based firm that also participated in the aforementioned gold selling scheme (see Diam Ville above). (U.S. designation) Mining company linked to Prigozhin’s operations in CAR (U.S. designation)
 * Yes
 * No
 * No
 * INTERNATIONAL ANTICRISIS CENTER.
 * INTERNATIONAL ANTICRISIS CENTER.
 * Yes
 * No
 * No
 * JOINT STOCK COMPANY RESEARCH AND PRODUCTION CONCERN BARL (AO BARL).
 * JOINT STOCK COMPANY RESEARCH AND PRODUCTION CONCERN BARL (AO BARL).
 * Yes
 * No
 * No
 * KRATOL AVIATION (a.k.a. KRATOL AVIATION COMPANY; a.k.a. KRATOL AVIATION ‘FZC’).
 * KRATOL AVIATION (a.k.a. KRATOL AVIATION COMPANY; a.k.a. KRATOL AVIATION ‘FZC’).
 * Yes
 * No
 * No
 * LIMITED LIABILITY COMPANY DM
 * LIMITED LIABILITY COMPANY DM
 * Yes
 * No
 * No
 * LOBAYE INVEST (a.k.a. LOBAYE INVEST SARL; a.k.a. LOBAYE INVEST SARLU)
 * LOBAYE INVEST (a.k.a. LOBAYE INVEST SARL; a.k.a. LOBAYE INVEST SARLU)
 * Yes
 * Yes
 * No
 * }


text:
Page:Comenius and the beginnings of educational reform (IA cu31924014272656).pdf/30

 gain to all Europe if Mulcaster had been followed instead of Sturm. He was one of the earliest advocates of the use of English instead of Latin, and good reading and writing in English were to be secured before Latin was begun.”

These were some of the voices raised against the bookish classical learning of the sixteenth century; but it remained for Vives, Bacon, and Ratke to convince Europe of the insufficiency of the humanistic ideal, and for Comenius, the evangelist of modern pedagogy, to bring about the necessary reforms. The part played by each in the transition from humanism to realism, from classical learning and philology to modern thought and the natural sciences, will be briefly traced in the succeeding chapters of this work.

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


text:
Page:Tales and Legends from the Land of the Tzar.djvu/176

160 "I shall go and see what all that row is about!"

The Potter went down to the workshop and looked through the key-hole in the door; and there, to his surprise, he saw the little demons hard at work, with the exception of one, who was lame, and limped about doing nothing but looking round him. All at once he noticed the Potter looking through the key-hole, so he took up a handful of clay and threw it through the key-hole, right into the Potter's eye, so that the unfortunate man became blind of one eye, and ran upstairs to his room in a great rage.

Next morning the Evil Spirit came to the Potter, and said,—

"Go, master, and see how many pots I have made in one night!"

The Potter went down and counted one hundred and forty pots standing all in a row.

"Now, master," said the Evil Spirit, "I want you to get me a thousand fathoms of wood, for I intend to bake the pots to-night."

When he had got what he asked for, the Evil Spirit shut himself up at midnight in the workroom, and called for the little demons again, who came in jumping and dancing, and after breaking all the pots they threw them into the fire and burnt them.

When the Potter saw all this through the key-hole, he thought to himself,—

"This man will be the ruin of me. I shall lose all I have in the way of work."

In the morning the Evil Spirit called his master, and said,—

"Look here, master, have I not done my work well?"


text:
Page:Myths of the Hindus & Buddhists.djvu/49

 The four sons of Dasharatha grew up to early manhood, excelling all in bravery and virtue. Rāma especially be came the idol of the people and the favourite of his father. Learned in the Vedas, he was no less expert in the science of elephants and horses and in riding cars, and a very mirror of courtesy. Lakshmana devoted himself to Rāma's service, so that the two were always together. Like a faithful shadow Lakshman followed Rāma, sharing with him everything that was his own, and guarding him when he went abroad to exercise or hunt. In the same way Satrughna attached himself to Bharata. So it was till Rāma reached the age of sixteen.

Now there was a certain great rishi named Vishvāmitra, originally a Kshatriya, who by the practice of unheard-of austerities had won from the gods the status of brahmā-rishi. He dwelt in the Shaiva hermitage called Siddhāshrāma, and came thence to ask a boon from Dasharatha. Two rākshasas, Mārīcha and Suvāhu, supported by the wicked Rāvana, continually disturbed his sacrifices and polluted his sacred fire; none but Rāma could overcome these devils. Dasharatha welcomed Vishvāmitra gladly, and promised him any gift that he desired; but when he learnt that his dear son Rāma was required for so terrible and dangerous a service, he was cast down, and it seemed as though the light of his life went out. Yet he could not break his word, and it came to pass that Rāma and Lakshman went away with Vishvāmitra for the ten days of his sacrificial rites. But though it was for so short a time, this was the beginning of their manhood and of love and strife.

Vāshishtha cheered Dasharatha's heart, assuring him of certain victory for Rāma. So, with his father's blessing, Rāma set out with Vishvāmitra and his brother Lakshman.


text:
Page:Tales and Legends from the Land of the Tzar.djvu/177

Rh The Potter looked round him, and much to his surprise beheld one hundred and forty pots, each better than the other!

At midnight the Evil Spirit called the demons once more, and they set to work and began painting the pots very beautifully, and then put them all in a cart.

When market-day came round, the Potter took the pots to market, while the Evil Spirits ran about all over the place and made everybody buy the pots. All the people flew out of their houses and crowded round the cart, each eager to have the best pot.

The Potter returned home with not a single pot in his cart, but with his pockets full of money.

"Well," said the Evil Spirit, "let us halve the money between us, master."

This was done, and the Evil Spirit departed.

In about a week's time the Potter went once more to market with some pots of his own make; but, alas! no one came to buy any more of him; he stood and stood, and called out, but all in vain, not a soul came near him, some passed him by hurriedly, exclaiming,—

"We know your pots, you old cheat! They are pretty enough to look at, but when they come to be used, they break! We know your tricks, old man; no more of your pots for us!"

Time went on, still no one bought his pots; at last the unfortunate man became very poor, and through his trouble took to drink; he turned his house and workshop into a public-house, and tried to earn his M


text:
Page:Tales and Legends from the Land of the Tzar.djvu/178

162 money in that way, but I don't know whether he succeeded; let us hope, however, that if he is alive now he is better off, and does not let himself be cheated by the Evil Spirit any more.


text:
Page:Seventh Report - Guns for gold- the Wagner Network exposed.pdf/69

Rh {| class="wikitable" ! Name of entit, with supporting information deom the time of desgination!! Designated by US !! Designated by EU? !! Designated by UK?
 * DIAM VILLE (a.k.a. DIAMVILLE; a.k.a. DIAMVILLE COMPANY; a.k.a. DIAMVILLE SAU; a.k.a. DIAMVILLE SAUAG)
 * DIAM VILLE (a.k.a. DIAMVILLE; a.k.a. DIAMVILLE COMPANY; a.k.a. DIAMVILLE SAU; a.k.a. DIAMVILLE SAUAG)

A gold and diamond purchasing company based in the CAR and controlled by Prigozhin. Diamville is one of several Prigozhin-connected entities that is intimately involved in the CAR mining sector. In 2022, Diamville participated in a gold selling scheme that entailed converting CAR-origin gold into U.S. dollars. Following the imposition of U.S. sanctions on several Russian financial institutions, participants in the scheme planned to move the proceeds by transferring cash by hand. Additionally, Diamville shipped diamonds mined in the CAR to buyers in the UAE and in Europe. (U.S. designation) A Russian company that has contracted with the Government of Syria to protect Syrian oil fields in exchange for a 25 percent share in oil and gas production from the fields. Evro Polis Ltd. is being designated for being owned or controlled by Yevgeniy Prigozhin, (U.S. designation) Wagner-linked entity (U.S. designation)
 * Yes
 * Yes
 * No
 * EVRO POLIS LTD. (a.k.a. EVRO POLIS)
 * EVRO POLIS LTD. (a.k.a. EVRO POLIS)
 * Yes
 * Yes
 * Yes
 * FEDERAL STATE GOVERNMENTAL INSTITUTION 223 FLIGHT UNIT STATE AIRLINES OF THE MINISTRY OF DEFENSE OF THE RUSSIAN FEDERATION (a.k.a. 223RD STATE AIRLINE FLIGHT UNIT; a.k.a. FGBU GAK 223 LETNYI OTRYAD MO RF; a.k.a. FGBU GOSUDARSTVENNAYA AVIAKOMPANIYA 223 LETNYY OTRYAD MO RF (Cyrillic: ФГБУ ГОСУДАРСТВЕННАЯ АВИАКОМПАННЯ 223 ЛЕТНЫЙ ОТРЯД МО РФ); a.k.a. “223RD FLIGHT DETACHMENT”; a.k.a. “223RD FLIGHT UNIT”).
 * FEDERAL STATE GOVERNMENTAL INSTITUTION 223 FLIGHT UNIT STATE AIRLINES OF THE MINISTRY OF DEFENSE OF THE RUSSIAN FEDERATION (a.k.a. 223RD STATE AIRLINE FLIGHT UNIT; a.k.a. FGBU GAK 223 LETNYI OTRYAD MO RF; a.k.a. FGBU GOSUDARSTVENNAYA AVIAKOMPANIYA 223 LETNYY OTRYAD MO RF (Cyrillic: ФГБУ ГОСУДАРСТВЕННАЯ АВИАКОМПАННЯ 223 ЛЕТНЫЙ ОТРЯД МО РФ); a.k.a. “223RD FLIGHT DETACHMENT”; a.k.a. “223RD FLIGHT UNIT”).
 * Yes
 * No
 * No
 * }


text:
Page:Tales and Legends from the Land of the Tzar.djvu/179

Rh

a certain kingdom there lived a king and queen, who had two children, a boy and a girl, Prince Demitrius and Princess Marie.

When the princess was quite a little child none of her nurses could ever make her sleep. She would always lie in bed awake all the night long and stare in front of her. At last the young prince thought he might be able to sing his little sister to sleep, so sat down beside her as she was lying in bed, and sang,—

"Go to sleep, little sister dear; when you grow up I shall give you in marriage to my best of friends, Prince Ignatius, of the kingdom near the World's End."

And the little princess went to sleep immediately. When the prince saw that he was successful in sending her into the land of dreams, he continued the prescription, and always with success.

Years passed; the prince and princess became tall and handsome, nay, beautiful. Prince Demitrius went to stay three or four months with his great friend, Prince Ignatius, the handsome son and heir of the king of a kingdom near the World's End. The two princes were passionately fond of each other, and were never happier than when together. They went


text:
Page:Tales and Legends from the Land of the Tzar.djvu/180

164 about riding, rowing, hunting, and, in fact, did everything they possibly could to enjoy themselves. Though Prince Demitrius had often visited and stayed with his friend, Prince Ignatius had never once been able to return the visits.

On one occasion, however, when Prince Demitrius was leaving the glorious kingdom at the World's End, he made his friend promise to come and stay at his father's court some day, and have some fun.

"All right, old fellow," said Prince Ignatius. "I will try my best to come this time."

And so the two friends parted.

Now Prince Demitrius had, at the foot of his sofa in his own particular room, a large and handsome portrait of his wonderfully beautiful sister, he would often lie on this sofa and gaze with admiration at the sweet face before him, and think that there was no girl like her in the whole world,—and he was right, a more perfect creature was never seen.

One day, the prince, tired out with hunting, threw himself down on his sofa to rest, and allowed his eyes to feast as usual on his sister's portrait until he fell into a peaceful slumber.

Suddenly, who should walk into the room but Prince Ignatius; he had arrived quite unexpectedly at court to stay with his friend for a few days, and after asking the footmen where the prince was, had walked into the chamber in order to astonish his friend, and was rather surprised to find that noble personage asleep! However, not wishing to wake him, he began to amuse himself by looking at the various little things in the room, when all at once his eyes fell on


text:
Page:Seventh Report - Guns for gold- the Wagner Network exposed.pdf/66

Rh {| class="wikitable" !Name of sanctioned individuals, starting with surname (with supporting information from the time of designation) !! Sanctioned by the US? !! Sanctioned by the EU? !! Sanctioned by the UK?
 * TROSHEV, Andrey Nikolaevich
 * TROSHEV, Andrey Nikolaevich

Commander in the Wagner Group and involvement in destabilising activities in Syria (UK designation)
 * No
 * Yes
 * Yes
 * UTKIN, Dmitriy Valeryevich.
 * UTKIN, Dmitriy Valeryevich.

Commander of the Wagner Network involved in actions threatening the territorial integrity of Ukraine (UK designation).
 * Yes
 * Yes
 * Yes
 * ZAKHAROV, Valerii (a.k.a. ZAKHAROV, Valery Nikolayevich)
 * ZAKHAROV, Valerii (a.k.a. ZAKHAROV, Valery Nikolayevich)

Former FSB, security counsellor to CAR President (at time of designation) and key figure in Wagner command structure, sanctioned under the EU’s human rights regime (EU designation).
 * Yes
 * Yes
 * No
 * }


text:
Page:Tales and Legends from the Land of the Tzar.djvu/181

Rh the lovely portrait;—he stood transfixed with admiration. He forgot for the moment where he was, who he was, and everything else, knowing only that he had fallen desperately in love with that beautiful face. He had never seen his friend's sister in his life, but had only heard of her; so when he saw this picture he did not know that it was hers, but thought it must be Prince Demitrius' bride; feeling angry and jealous he rushed up to the sofa and drew his sword, intending to kill the young prince; but fortunately just at that very moment Prince Demitrius woke, and on seeing his friend standing over him with his drawn sword, he sprang up, exclaiming,—

"You here, Ignatius, and what in the name of all that is wonderful are you going to do?"

"To kill you!"

"Kill me! My dear friend, what for?"

"Because, Demitrius, that portrait is that of your bride, and I felt jealous of you, for I have fallen in love with that face."

"No; it is a portrait of Princess Marie, my much beloved sister."

"But why, my friend, did you never tell me more about her, and of her great beauty? I feel as though I could not live without her now."

"Well, marry her, Ignatius, and then we shall be brothers."

"Where is she? Let me see her at once!"

"She is away from home, staying with the princess at the kingdom opposite the World's End, but the moment she returns, I will tell her that you wish to marry her."


text: Page:The two angry women of Abingdon (IA twoangrywomenofa00portrich).pdf/115


text:
Page:Complete Works of Count Tolstoy - 13.djvu/237

91. descent of the sin of the first parents to the whole human race: prefatory remarks. Adam’s fall was the cause of the original sin. The exposition of the original sin is preceded by two different opinions. Some, the rationalists, regard original sin as nonsense and assume that diseases, sorrows, and death are the properties of human nature, and that man is born innocent. “Others, the Reformers, fall into the opposite extreme by exaggerating too much the consequences of the original sin in us: according to this teaching, the sin of our first parents entirely abolished freedom in man, and his divine image, and all his spiritual powers, so that the nature of man became tainted by sin: everything which he may wish, everything which he may do, is a sin; his very virtues are sins, and he is positively unfit for any good. The first false teaching indicated above, the Orthodox Church rejects by its doctrine of the actuality in us of the original sin with all its consequences (that is, original sin taken in its broad sense); the latter it rejects by its doctrine about these consequences.”

As always, there is an exposition in the form of a heretical teaching which cannot be understood otherwise by any man in his senses. The fact that all men are by their natures subject to diseases and death, and that babes are innocent, is represented in the form of a heresy, and an extreme heresy at that. Another extreme is the teaching of the Reformers. The church teaches the middle way, and this middle way is supposed to be this, that by 217


text:
Page:Complete Works of Count Tolstoy - 13.djvu/236

 The only connected sense of the whole story according to the Book of Genesis, which is exactly the opposite of the church account, is this: God made man, but wished to leave him such as the animals were, who do not know the difference between good and evil, and so prohibited them from eating of the tree of the knowledge of good and evil. At the same time, to frighten man, God deceived him, saying that he would die as soon as he ate of it. But man, aided by wisdom (the serpent), discovered the deception of God, found out the good and the evil, and did not die. But God was frightened by it and barred his way from the tree of life, to which, to judge from the same fear of God lest man should eat of that fruit, we must assume, according to the sense of the story, man will find his way, as he has found his way to the knowledge of good and evil.

Whether this story is good or bad is another matter, but thus it is told in the Bible. God, in relation to man in this story, is the same God as Zeus in relation to Prometheus. Prometheus steals the fire, Adam the knowledge of good and evil. The God of these first chapters is not the Christian God, not even the God of the Prophets and of Moses, the God who loves men, but a God who is jealous of his power, a God who is afraid of men. And it is the story about this God that the Theology had to harmonize with the dogma of the redemption, and so a jealous and evil God is combined with God the Father, of whom Christ taught. Only this reflection gives a key to the blasphemy of the chapter. If we do not know what it is all needed for, we cannot understand why it was necessary to misinterpret, contort (directly departing from the text) the simplest, most naïve, and profound story, and to make of it a conglomeration of contradictions and absurdities. But let us suppose that the story is correct as told by the Theology: what follows from it?


text:
Page:Complete Works of Count Tolstoy - 13.djvu/235

 that the man who was created by him should perish, and why all his posterity should perish. And every person who will stop to think of this contradiction, will obviously wish to read the passage in Holy Scripture, on which it is based. And he who will do so will be terribly surprised at that striking unceremoniousness with which the church commentators treat the texts. It is enough to read carefully the first chapters of Genesis and the church exposition of the fall of man, in order to become convinced that two different stories are told by the Bible and by the Theology.

According to the church interpretation it turns out that Adam was permitted to eat from the tree of life and that the first pair was immortal, but not only is this not said in the Bible, but the very opposite is mentioned in verse 22 of Chapter III., where it says: lest Adam put forth his hand, and eat of the tree of life, and live for ever. According to the church interpretation the serpent is the devil, but nothing of the kind is said in the Bible, nor could anything be said, because no idea about the devil is given in the Book of Genesis, but it says there: the serpent was more subtile than any beast. According to the church interpretation it turns out that the eating of the tree of the knowledge of good and evil was a calamity for men; but according to the Bible it was a benefit for men, and thus the whole history of the fall of Adam is an invention of the theologians and nothing like it is mentioned in the Bible.

From the story of the Bible it does not follow that the men ate from the tree of life and were immortal, but the opposite is said in verse 22, nor does it say there that the evil devil tempted man; on the contrary, what is said is that the most subtile of beasts taught him that. Thus the two chief foundations of the whole story about the sinful fall, namely, the immortality of Adam in Paradise and the devil, are invented by the theologians in direct opposition to the text.


text:
Page:Complete Works of Count Tolstoy - 13.djvu/234

 All this is proved by Holy Scripture, but nothing is said about what disruption of the union with God is, what grace is, what spiritual death is. It would be particularly desirable to know what is meant by spiritual death, as distinguished from corporeal death, since above it was said that the soul was immortal. Other consequences of the fall: (2) dimming of the intellect, (3) proclivity toward evil rather than toward good. But what difference there was between Adam before and after the fall in relation to the proclivity toward evil it does not say. Before the fall there was also a greater proclivity toward evil than toward good, if Adam, as we are told in Art. 89, comitted an evil act when everything drew him on to the good. (4) The mutilation of the image of God. Mutilation means:

“If a coin, which has upon itself the image of a king, is spoiled, the gold loses its value and the image is of no service: the same happened with Adam.”

For the body the consequences were: (1) diseases, (2) bodily death. For Adam it was: (1) expulsion from Paradise, (2) the loss of his dominion over the animals, (3) the curse of the serpent, that is, man had to work to earn his sustenance.

We are all used to this story, which we have briefly learned in our childhood, and are all accustomed not to think of it, not to analyze it, and to connect with it an indistinct, poetical representation, and therefore the detailed repetition of this story with the confirmation of its coarse meaning and seeming proofs of its correctness, as expounded in the Theology, involuntarily strikes us as something new and unexpectedly coarse.

The representation of God and of the garden and of the fruits makes us doubt the truth of the whole, and for him who assumes justice there arises involuntarily the simple childish question as to why the omniscient, almighty, and all-good God did everything in such a way


text:
Page:Complete Works of Count Tolstoy - 13.djvu/233

 the serpent says to the woman: You will know good and evil; the fact that God himself says (Gen. iii. 22), that, having eaten of the fruit of the tree, Adam is become as one of us, to know good and evil,—all that we must forget and we must think about the profound account in the Book of Genesis in a most inexact and absurd manner; and all that, not in order to explain anything in this account, but that there should not be left any sense in it except the most apparent and coarse contradiction that God was doing everything for the purpose of attaining one end, while something different resulted.

87. According to the doctrine of the church, the first man lived in the garden and was blessed. This is told as follows: Adam and Eve lived in bliss in the garden, “and there is no doubt that this bliss of the first men would not only not have diminished in time, but would have increased more and more in proportion with their greater perfection, if they had kept the command which the Lord had given them in the beginning. Unfortunately for our progenitors themselves as well as for their descendants, they violated this command and thus destroyed their bliss.”

88. The manner and causes of the fall of our first parents. But the serpent came (the serpent is the devil,—that is proved by Holy Scripture) and Adam was tempted and fell, and lost his bliss.

89. The importance of the sin of our first parents. This sin is important because (a) it is disobedience; (b) the command is easy; (c) God had benefited them and only demanded obedience; (d) they had the grace, and needed only to wish; (e) in that one sin there were many other sins, and (f) the consequences of this sin were very great for Adam and for all posterity.

90. The consequences of the fall of our first parents were in the soul: (1) the disruption of the union with God, the loss of grace, and spiritual death.


text: Page:Books on Egypt and Chaldaea, Vol. 32--Legends of the Gods.pdf/151


text:
Template:MAM 4mat

SYNONYMS:

APPLICABILITY:

INTERFERENCES:

OTHER METHODS:

title: Template:MAM 4mat


text:
Page:Complete Works of Count Tolstoy - 13.djvu/232

 evil, which they did not have before, but because, by their eating from the forbidden tree they were to find out experimentally, and did find out, all the distinction between good and evil, ‘between the good,’ as the blessed St. Augustine remarks, ‘from which they fell, and the evil into which they fell,’ a thought which is unanimously taught by all the teachers of the church. (c) This tree, according to the opinion of some of the teachers of the church, was by no means destructive and venomous in its nature; on the contrary, it was good, like all the other divine knowledge, but it was chosen by God only as a tool for trying man, and was forbidden, perhaps, because it was too early yet for the new-born man to eat of its fruits.

“‘The tree of knowledge,’ says St. Gregory the Divine, ‘was planted in the beginning without any evil purpose and was not forbidden through envy (let not the wrestlers against God open their lips and imitate the serpent!); on the contrary, it was good for those who used it in proper time (for this tree, according to my opinion, was the contemplation to which only those may proceed who are perfected by experience), but it was not good for simple. people and for those who were immoderate in their desire, even as perfect food is not useful for feeble people who need milk’.—‘The tree is good,’ blessed St. Augustine, who understands the forbidden tree in a sensuous sense, says to Adam, in the person of God, ‘but do not touch it! Why? Because I am the Lord, and you are a slave: that is the whole reason. If you consider this insufficient, it means that you do not wish to be a slave. What is there more useful for you than to be under the power of the Lord? How will you be under the power of the Lord, if you are not under his command?’”

Thus the church understands it, and thus it commands you to understand it. The fact that the tree is called the tree of the knowledge of good and evil; the fact that


text:
Template:MAM 4mat/doc

Usage
Formatting for the first pages of the NIOSH Manual of Analytical Methods' sections on materials. Parameters follow by these rules:
 * all lowercase, except for abbreviations/initializations
 * spaces and punctuation omitted
 * for more issues after Issue 1, use the parameter "issuex".
 * units (m=metre; etc.) are omitted
 * the uppermost sections containing the name of the material and its number are "title" and "number", respectively.
 * the scientific notation parameter is "notation"

title: Template:MAM 4mat/doc


text:
Page:Complete Works of Count Tolstoy - 13.djvu/231

 attaining his ends. The command about not eating the fruit was also a coöperation.

86. The command given by God to the first man,—its necessity and meaning. Of the command about not eating from the tree of the knowledge of good and evil the Theology says (1) that this command was very necessary, (2) that in this command the whole law is contained, (3) that the command was an easy one and that it was guarded by a terrible threat. And, in spite of it all, man fell and did not reach his destination. One would think that it would be necessary to clear up this contradiction, and one involuntarily waits for some interpretation of this whole remarkable event. But, on the contrary, the Theology bars the way to all interpretation and carefully preserves it in all its coarseness. It proves that it is not possible and not allowable to understand the meaning of the second chapter of Genesis, about the Paradise and the trees planted in it, in any explanatory way, but that it is necessary to understand it as Theodoret understood it:

“‘The Divine Scripture says,’ asserts the blessed Theodoret, ‘that the tree of life and the tree of the knowledge of good and evil grew out from the ground; consequently they are by their natures like any other plants. Just as the rood is a common tree, but receives the name of a saving cross on account of the salvation which we receive through faith in him who was crucified upon it; even thus these trees are common plants that grew out from the ground, but, by God’s determination, one of them is called the tree of life, and the other,—since it has served as a tool for the knowledge of sin,—the tree of the knowledge of good and evil. The latter was proposed to Adam as an opportunity for an exploit, and the tree of life as a certain reward for the keeping of the command.’ (b) This tree is called the tree of the knowledge of good and evil, not because it had the power of imparting to our first parents the knowledge of good and


text:
Page:Complete Works of Count Tolstoy - 13.djvu/230

 Here it is proved that Paradise is to be understood directly as a garden, as described, and we may only presume that Adam, besides the body, enjoyed also his soul. The second coöperation with Adam was this, that God visited him in Paradise (p. 468). The third cooperation consisted in this, that God gave Adam his grace. What grace is, is not explained here. The fourth coöperation consisted in this, that God planted in the garden the tree of life; and here we suddenly get the explanation that this tree of life was that very grace. The tree of life was the cause why Adam did not die. The fifth cooperation was this, that for the “exercise and development of the physical forces God commanded Adam to make and keep the Paradise (Gen. ii. 15); for the exercise and development of his mental powers and the powers of speech, he himself brought to Adam all the beasts to see what he would call them (Gen. ii. 19); for the exercise and strengthening of his moral powers in what was good, he gave a certain command to Adam, not to eat of the fruit of the tree of the knowledge of good and evil. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, ye shall not eat of it: for in the day that ye eat thereof, ye shall surely die.” (pp. 472 and 473.)

If anybody imagines that anything essential is added or omitted here, or in any way transformed, let him read the book itself! I am trying to cite the most essential and intelligible passages. The Theology represents the question of Adam’s fall in the most remarkable manner and insists that it is not possible and not allowable to understand it in any other way. According to the church teaching God has created man for a certain destination, and has created him quite capable of attaining his destination; it says that he has created him perfect and has shown him every kind of cooperation for the purpose of


text:
Page:Complete Works of Count Tolstoy - 13.djvu/229

 Consequently it is the same.

“(3) Finally, the destination of man, in relation to the whole Nature which surrounds him, is clearly determined in the words of the tri-personal Creator himself: Let us make man in our image and after our likeness; and let him have dominion over the fish of the sea, and over the fowl of the air, and over the beasts, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.”

The third is evidently not a destination, but a convenience; but here it is included as a destination. There turns out to be one destination: to remain true to the union with God.

84. The ability of the first-born man for his destination, or perfection. “In predestining man for such a high purpose, the Lord God created him fully capable of attaining this aim, that is, perfect.”

85. The special cooperation of God with the first-born man in the attainment of his destination.

In order to attain this high purpose, the preservation of the union with God, God considered it necessary to coöperate with the man. The first cooperation consisted in this:

“God himself planted a garden eastward in Eden as a habitation for man; and there he put the man whom he had formed (Gen. ii. 8). This was, according to the words of St. John Damascene, as it were, a royal house, where man, living, might have passed a happy and blissful life—it was the abiding-place of all joys and pleasures: for Eden denotes enjoyment. The air in it was perfectly pure. It was surrounded by bright air, the thinnest and the purest; it was adorned with blooming plants, filled with perfume and light, and surpassed every representation of sensual beauty and goodness. It was truly a divine country, a worthy habitation, created in the image of God.” (p. 467.)


text:
Page:Complete Works of Count Tolstoy - 13.djvu/228

 depends on our will. This dependence on our will exists in us only potentially; it is acquired by us in fact only through our activity. If God, intending to create us, had not said beforehand, ‘We will make’ and ‘after our likeness,’ and if he had not given us the power to be after his likeness, we could not by our own force be after the likeness of God. But as it is we received at creation the power to be like God. But, having given us this possibility, God has left it to us to be the actors of our own likeness with God, in order to be worthy of an acceptable reward for our activity, and that we may not be like soulless representations made by artists.” (p. 458.)

83. Man’s destination is as follows:

“(1) In relation to God this destination of man consists in this, that he shall unalterably remain true to that high bond or union with God (religion), to which the All-good has called him at the very creation, while stamping upon him his image; in order that, in consequence of this calling, he may constantly strive after his Prototype with all the forces of his rational, free soul, that is, in order that he may know his Creator, and glorify him, and live in moral union with him. (p. 459.) (2) In man’s relation to himself, his destination is that he, being created in the image of God with moral powers, shall constantly try to develop and perfect these powers by exercising them in good deeds, and, in this manner, shall more and more become like his Prototype. For this reason the Lord has more than once commanded in the Old Testament: Ye shall be holy; for I am holy, the Lord your God (Lev. xi. 44; xix. 2; xx. 7), and now we hear in the New Testament from our Saviour: Be ye therefore perfect, even as your Father which is in heaven is perfect (Matt. v. 48). However, this purpose of man is essentially not to be distinguished from the first; on the contrary, it is included in it and serves as a necessary condition for its attainment.” (pp. 460 and 461.)


text:
Page:Myths of the Hindus & Buddhists.djvu/50

 A cool breeze, delighted at the sight of Rāma, fanned their faces, and flowers rained down upon them from the sky. Vishvāmitra led the way; the two brothers, carrying their bows and swords, wearing splendid jewels and gloves of lizard-skin upon their fingers, followed Vishvāmitra like glorious flames, making him bright with the reflection of their own radiance.

Arrived at the hermitage, Vishvāmitra and the other priests began their sacrifice; and when the rākshasas, like rain- clouds obscuring the sky, rushed forward in horrid shapes, Rāma wounded and put to flight Mārīcha and Suvāhu, and slew the others of those evil night-rangers. After the days of sacrifice and ritual at Siddhāshrāma were over, Rama asked Vishvāmitra what other work he required of him.

Rama weds the Daughter of Janaka

Vishvāmitra replied that Janaka, Rāja of Mithila, was about to celebrate a great sacrifice. "Thither," he said, "we shall repair. And thou, O tiger among men, shalt go with us, and there behold a wonderful and marvellous bow. This great bow the gods gave long ago to Rāja Devarata; and neither gods nor gandharvas nor asuras nor rākshasas nor men have might to string it, though many kings and princes have essayed it. That bow is worshipped as a deity. The bow and Janaka's great sacrifice shalt thou behold."

Thus all the Brahmans of that hermitage, with Vishvāmitra at their head, and accompanied by Rāma and Lakshman, set out for Mithila; and the birds and beasts dwelling in Siddhāshrāma followed after Vishvāmitra, whose wealth was his asceticism. As they went along the forest paths Vishvāmitra related

28


text:
Page:Complete Works of Count Tolstoy - 13.djvu/227

82. image and likeness of God in man. The image and likeness of God, the purest spirit. According to the teaching of the church, the Theology says, as it said before, that this purest spirit has mind and will, and so the image and likeness of God means mind and will. But mind and will, as we have seen, were ascribed quite arbitrarily to God. In the whole book there is not the slightest hint why we should assume mind and will in God. So it turns out that in the division about God the division of the pure spirit into mind and will was introduced, not because there were any causes for that in the concept of God itself, but because man, comprehending himself as mind and will, has arbitrarily transferred this division to God.

Now, in the division about man, in explaining the word “he was made in the image and after the likeness of God,” it says that since the attributes of God are divided into mind and will, the word image means mind, while likeness means will. But the concepts of mind and will have been transferred to God only because we find them in man! Let not the reader think that I have anywhere omitted the definition of God’s mind and will. It does not exist. It is introduced as something known in the definition of the attributes of God, and now the attributes of man are deduced from it. In this article we have the following exposition:

“To be in the image of God is natural for us according to our creation; but to become after the likeness of God


text:
Page:The Overland Monthly volume 1 issue 2.djvu/68

172 scribed in the school books of the children of Christendom, was in keeping with the metropolitan glories of the old capital, that the people venerated with a respect that Russians like to show toward Moscow; for to this day no Chinese feels that regard for Pekin, the home of their Tartar masters, that the Muscovites make a show of expressing for St. Petersburg.

The new Emperor on being crowned took the title of "Tai-ping-wang," "peaceful Emperor," and appointing eight of his most trusty officers as princes to govern under his immediate orders, retired to his sumptuous palace, there to work out his policy in comparative retirement, and plan out the future eventualities of his reign. A hundred millions of subjects acknowledged his sway, and a powerful army that had become accustomed to beat the imperialist troops were at his beck and nod.

The Tartar dynasty seemed doomed. A weak monarch sat in Pekin, the debauched victim of the opium pipe, while Lord Elgin was battering down the gates of his capital and the French were burning his most magnificent palace, and christian barbarians were reducing to a heap of ashes the finest library ever collected in his empire. The apathy of the Tartar forces was easy to understand; disheartened by overwhelming disasters, in a country at once torn into fragments by civil war, and trampled under the mailed foot by an invading host, a spark of energy on the part of Tai-ping-wang would have placed the poor student upon a throne that would have dazzled Cæsar.

But the stupor of the Tartars seemed to have also paralyzed the Tai-pings. One of those unforeseen providences, or chances, that the historian can but recount with amazement, occurred to change the whole course of events. The peasant that had raised himself from the dung-hill to the diadem, either turned giddy at his elevation, or what is more likely, became crazed by the tremendous ventures he had made as well as the appalling responsibilities now upon him, to win the great game of mastering one-third of the human race. For ten golden years he trifled with fortune with the childishness of an idiot. Days, months and years were passed and more than wasted in the composition of edicts, beneath the intellect of an intelligent boy. He declared himself brother of Jesus Christ, commanded the instant allegiance of all the sovereigns of the earth in his mandates, and instead of taking the field, amused his lunacy in applying abusive epithets to his enemies, calling them imps and demons! His chiefs were becoming alienated and his people soon wearied of his imperial nonsense. A crisis was evidently at hand that boded no good to the Tai-pings, who had given their enemies ample opportunity to marshal their forces, and above all secure the alliance of the great allied powers of Europe, at whose complete mercy the crown of China was held, be the head that wore it Chinese or Tartar. Such was the position of affairs when the writer in 1864 visited Nan-kin at the express invitation of undoubtedly the two most distinguished warriors in the Tai-ping ranks, Choong-wong and Kan-wong, two of the eight rebel princes.

Nan-kin lies nearly two hundred miles above the mouth of the Yang-tse river, on the right bank, more than twenty-five hundred miles from its source in the mountains of Thibet; ranges of lofty hills nearly surround it, while the soil and climate go to make this one of the most delightful parts of the empire. As our stately vessel neared the city, instead of the usual bustle and uproar of a Chinese port or a military station, nothing was to be seen but frowning ramparts, and fortifications bristling with cannon, but otherwise apparently deserted. A few wretched hovels built on


text:
Page:Complete Works of Count Tolstoy - 13.djvu/226

 infinity. The same do I experience when I am told about God, his essence, his attributes, his person; I no longer understand God. I do not believe in God. The same, when I am told about my soul and its properties. I no longer understand about it, and do not believe in my soul. No matter from what side I may approach God, it will be the same: the beginning of my thought, of my reason, is God; the beginning of my love is he again; the beginning of materiality is he again. But when I am told that God has fourteen attributes, mind and will, persons, or that God is good and just, or that God created the world in six days, I no longer believe in God. The same is true of the conception of the soul. When I turn to my striving after truth, I know that this striving after truth is the immaterial foundation of myself, my soul; when I turn to the feeling of my love of the good, I know that it is my soul which loves. But the moment I am told that this soul was placed in me by God from the souls of my parents, when I was in the womb of my mother, and my body was able to receive it, I do not believe in the soul and ask, as ask the materialists: “Show me that of which you speak! Where is it?”


text:
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/827

 ARMAGH is an inland County in Ireland, in the Province of Ulster; it is bounded by the waters of Lough Neagh on the north; by the Counties of Monaghan and Tyrone on the west; by the County of Lowth on the south; and by the County Down on the east. Its figure is that of an irregular oblong; its length, from its northern to its southern extremity, is about 32 English miles; and its breadth, nearly 20 miles. Its area comprises 290,786 acres, or about 454 square English miles. It is divided into five Baronies, and comprises 20 Parishes. The principal Towns are, Armagh, Charlemont, Markethill, Blackbank, Jonesborough, and Portadown.

Armagh is the metropolitan see of Ireland. The Province of the Archbishop is the largest in the Island, containing ten Dioceses, viz. the Archbishopric of Armagh, and the Bishoprics of Dromore, Down and Connor united, Derry, Raphoe, Clogher, Kilmore, Ardhagh (which, though in this Province, is at present annexed to the Archbishopric of Tuam), and Meath. The Archbishopric extends into five Counties, viz. Armagh, Londonderry, Lowth, Meath, and Tyrone, being 59 miles from north to south, and varying in breadth from 10 to 25 miles. Its annual value is about L. 8000.

The face of the country is in general interesting; but in the southern part there is a chain of black and nearly uncultivated mountains called the Fews, thinly inhabited. On the borders of Newry-water, there is also a small range called the Fathom and Newry mountains. Near the banks of Lough Neagh, and along the rivers, the country becomes beautitully champaign, though even here there are extensive mosses. The soil of these mosses is remarkably black, and extends to a great depth.

There are several small streams which rise in the interior of this County, most of which fall into the rivers which wash its confines. The Blackwater, which continues the navigation of the coal canal to Lough Neagh, and divides this County from Tyrone, is enlarged on its entrance into Armagh, by the waters of the Tynan, Tall, and Callen. The Cushier, which rises in the interior, and the Camlough, which issues from Lake Camlough, supply the Newry canal on the eastern boundary of Armagh. In the southern part of the County, the Tara, Newlin, Hamilton, and Fleury waters rise, which, after various windings, enter Lowth County, and fall into the bay of Dundalk. The principal lakes are Lough Neagh, Camlough, and Lough Clay. Lough Neagh covers a great area in the Province of Ulster, washing parts of the Counties of Antrim, Armagh, Down, Londonderry, and Tyrone. Its extent, however, is ascertained by actual survey, not to be much more than one half of what it was formerly conjectured to be. It is 15 miles in length, and 7 in breadth, and covers 58,200 acres. Seven rivers, and a very great number of smaller streams, run into it, whereas the Ban is the only outlet for its waters. It is by no means a beautiful lake; its banks, for the most part, being low and marshy, and incapable of being drained; and, where bold and abrupt, entirely destitute of wood. There are but two Islands in it: Ram Island, already mentioned in the article ; and another near the shore, in the south-western angle of the lake, called Blackwater Island. A great variety of fish are found in Lough Neagh: salmon, a large kind of trout, bream, perch, and the pollen, which is the same as the ferra of the Lake of Geneva, and the gwyniad of Bala Lake in North Wales. On some parts of the Antrim shore, its waters possess a petrifying quality, arising either from the water itself, or mere probably from some parts of the soil dissolved in the water.

Marble of an excellent quality, and of great beauty, is wrought in Armagh. Its other mineral productions are neither numerous nor important. There are some lead mines, the property of the Earl of Feversham; but they are not at present wrought. In the abrupt stratified banks of the Callen, there are indications of lead, manganese, and other minerals. The lime strata in the vicinity of Armagh approach to what is called plum-pudding stone.

The climate is mild, considering the latitude, except in the mountainous parts. The mean temperature, in the neighbourhood of the town of Armagh, about 25 miles from the Irish Channel, and elevated about 58 feet above the sea, ascertained by means of a well 6 feet deep, was 47° 5.

Estates in this County are not large; there being only seven or eight proprietors who possess them of the annual value of from L. 6000 to L. 10,000. The farms also are small, being commonly from 5 to 20 acres, and seldom exceeding 40 or 50. From the return of registered freeholds in Ireland, it appears that, in March 1815, there were, in this County, 6053 persons who possessed freeholds of the value of 40s. 120 who possessed freeholds of the value of L. 20, and 144 who possessed freeholds of the value of L. 50.

Neither the arable nor the pasture husbandry of this County present much that is worthy of notice. Potatoes, flax, and oats, are the chief produce of the arable districts; and those are cultivated in a very rude and inferior manner, in consequence of the ignorance of the farmers, and their want of capital. The quantity of seed used, and the average crop, are nearly the same as those stated in our account of the agriculture of Antrim. But there is a much larger proportion of land under flax in this County; for, in the year 1809, there were 15,000 acres sown with it in Armagh, while there were only 11,000 acres in Antrim. A few acres of hemp were also sown.

There are no extensive dairy-farms in Armagh, nor are there any farmers exclusively in this branch of husbandry; nevertheless a considerable quantity of butter is made here. One hundred weight per cow is considered as the average produce. The proportion of milch cows to the size of the farms, is, on small farms under five acres, one cow; on farms exceeding five, and under ten acres, perhaps two cows, seldom more. A considerable number of cattle are reared. From the low country they are sent to the mountain farms, and frequently afterwards sold in the Scotch market. They are in general of a small stunted breed. The native sheep are an awkward breed; the wool coarse, and in small quantity; very little of it is exposed to sale, there being hardly sufficient for domestic use. Goats, swine, and poultry abound. Wild geese, swans, wild ducks, and several 1em


text: File:The Revolution in the Baltic Provinces of Russia (1907).djvu


text: Category:Poems in The Dial

title: Category:Poems in The Dial


text: Category:Poems in Weird Tales

title: Category:Poems in Weird Tales


text:
Page:Max Havelaar Or The Coffee Sales of the Netherlands Trading Company Siebenhaar.djvu/246

 buffalo-theft the principal thing. There is, especially in India, where master-service still exists legally, a lesser amount of insolence required for unlawfully calling up the population to do unpaid labour than for stealing property. It is easier to make the people believe that the Government requires their labour without wishing to pay for it than that it would demand their buffaloes for nothing. And even if the timid Javanese inquire whether the so-called master-service which is exacted from him is in accordance with the instructions governing this institution, it would be impossible for him to get information that was of any use, as he could not obtain particulars with regard to the separate units of the population, and could not therefore calculate whether the prescribed numbers of persons had been ten or fifty times exceeded. If then the more dangerous and more readily detected buffalo-theft is carried out with such effrontery, what may one expect as regards the abuses that are more easily practised and less liable to detection?

I said that I should proceed to the story of the Javanese Saïdyah. First, however, I am obliged to make one of the digressions so difficult to avoid when describing conditions to which the reader is an entire stranger. And at the same time this will give me occasion to point to one of many obstacles that render it so very difficult for a non-Indian to form a correct opinion of Indian affairs.

I have repeatedly spoken of Javanese, and however natural this may appear to the European reader, yet to those at home in Java this name will have sounded wrong. The western residencies of Bantam, Batavia, Preanger, Krawang, and part of Cheribon, which are jointly called Soondahlands, are considered as not belonging to Java proper, and, leaving out of consideration that portion of the population of these regions which consists of strangers come from oversea, the original inhabitants themselves are indeed an entirely different race from the people in Middle-Java and the so-called eastern corner. Dress, national characteristics and language differ so entirely from those of the eastward that the


text:
Page:Max Havelaar Or The Coffee Sales of the Netherlands Trading Company Siebenhaar.djvu/247

 or Orang Goonoong stands farther removed from the real Javanese than an Englishman from a Dutchman. Such differences often lead to lack of unanimity in judging of Indian affairs. For when Java alone is already so sharply divided into two dissimilar parts, without counting the many subdivisions of the main groups, one may get some idea of the wide distinction between tribes that live farther apart and are divided by the sea. He that only knows Netherlands India as Java can no more have a conception of the Malay, the Amboinese, the Battah, the Alfoor, the Timorese, the Dayak, the Booghie, or the Macassar than if he had never left Europe; and to anyone who has had opportunities of observing the differences between these races it is often amusing to hear the conversations, comical and disheartening at the same time to read the speeches, of persons who obtained their knowledge of Indian affairs at Batavia or Buitenzorg. Often have I been amazed at the courage with which, for instance, an ex-Governor-General in Parliament tried to give importance to his words by a pretended claim to local knowledge and experience. I attach a high value to science obtained by serious study in the library, and I have more than once been astonished at the extensive knowledge of Indian affairs exhibited by some people who never set foot on Indian soil. As soon as an ex-Governor-General gives evidence of having acquired such knowledge in manner, we owe him the respect due to long, conscientious, and productive labour. We owe him greater respect even than to the student who has had to conquer fewer difficulties because, at a great distance immediate contact, he has run less risk of falling into the errors that result from a  contact such as must inevitably have come to an ex-Governor-General.

I said I was amazed at the courage displayed by some persons during the discussions of Indian affairs. For they know that their words are heard by others besides those who imagine that a couple of years spent at Buitenzorg are a sufficient qualification to know India. It must be known to them that those words are also read by


text:
Page:Max Havelaar Or The Coffee Sales of the Netherlands Trading Company Siebenhaar.djvu/248

 persons who in India were witnesses to their incapacity, and who, like myself, are astounded at the temerity of a man who, quite recently engaged in the vain endeavour to cover up his inexperience under the high rank conferred on him by the King, now suddenly makes bold to speak as if he really had a knowledge of the affairs he discusses.

And indeed almost daily we hear complaints about incompetent interference. Almost every day this or that view of colonial policy is combated by denial of the competence of him who represents that view, and perhaps it would be worth while to institute a thorough inquiry as to the qualities that render a person competent to judge competence. Most often an important question is tested, not by the subject it deals with, but by the value attached to the opinions of the man who speaks to it, and as this is most often the person who is accepted as a Specialist, and for choice “one who in India held such an important position,” it follows that the result of a vote usually has the colour of the errors that seem inevitably to belong to that “important position.” If this is already the case where the influence of such a specialist is but exercised by a member of Parliament, how much greater then must be the predisposition to warped judgment when such influence is coupled with the confidence of the King, who allowed himself to be coerced into placing such a specialist at the head of his Colonial Department.

It is a remarkable phenomenon, perhaps springing from a kind of inertia which fears to judge for itself, that people give their confidence with the greatest light-heartedness to persons who know how to create the impression of being possessed of superior knowledge, whenever such knowledge can be drawn from sources not accessible to everyone. The cause may be that human self-esteem is less offended at having to acknowledge such superiority than in a case where one might have used the same resources, and where rivalry might therefore come into play. The representative of the people experiences no difficulty in relinquishing his opinion


text:
Page:Max Havelaar Or The Coffee Sales of the Netherlands Trading Company Siebenhaar.djvu/249

 when it is combated by someone who may be considered to pass a better informed judgment than his, so long as such supposed better informed judgment cannot be ascribed to personal superiority—the acknowledgment of which would be harder—but to nothing more than the special circumstances of which such an opponent has had the advantage.

And apart from those “who filled such high positions” in India, it is indeed strange how often people attribute value to the opinions of persons who possess nothing to justify such attribution except the “memory of so many years spent in those lands.” This is the more peculiar, since the same people who attach value to that class of argument would probably be the last to accept anything they were told, say, about Dutch political economy on the strength of a forty or fifty years’ residence in Holland. There are persons who spent nearly as many years in Netherlands India without ever having come in contact either with the population or with the native Chiefs, and it is pitiful to reflect that the Council of India is often entirely or largely composed of such persons, indeed that means have been found to persuade the King to sign the appointments as Governor-General of men belonging to kind of specialists.

When I said that the supposed ability of a newly appointed Governor-General should be considered as including the opinion that he was taken to be a genius, it was in no way my intention to recommend the appointment of geniuses. For in addition to the objection that one would be repeatedly compelled to leave so important a position unfilled, there is another plea against such a proposal. A genius could not work under the Colonial Department, and would therefore be unemployable for the purpose as geniuses are apt to be in so many cases.

It might perhaps not be undesirable that the principal defects enumerated by me in the form of a diagnosis should draw the attention of those who are called to choose successive new Governors-General. Giving first prominence to the requirement that


text:
Author:Johann Gottfried Ohsol

Works

 * The Revolution in the Baltic Provinces of Russia (1907)

title: Author:Johann Gottfried Ohsol


text:
Page:Weird Tales Volume 6 Number 2 (1925-08).djvu/86

 "We do hereby direct that the self-confessed witch, Maria Schweidler, be duly torn four times across each breast with red hot pincers and after that burned to death by fire.

"Given at the castle of Pudgla, 30th August, 1630."

As he announced her doom, the president of the court picked up a light willow wand and snapped it in two pieces, flinging the halves at the prisoner's feet. This was to signify that, as the wood was broken in twain, so should her soul and body be separated from each other. Had the girl been found guilty of theft, murder or any other crime meriting death, the sentence would have concluded with the pious wish, "And may God have mercy on her soul," but she had confessed to witchcraft under torture, so there was no hope for her on earth or yet in heaven. The tearing pincers and the crackling flames with which her young life was shortly to be ended were but the momentary prelude of the everlasting torture reserved for her by the mereiful God who so loved the world that He gave His only begotten Son that whosoever believed on Him should not perish, but have everlasting life.

There was no locus poenitentiae, or opportunity for repentance, permitted the condemned witch under the German code. "What thou hast to do, do quickly," were the executioner's standing orders, and Maria was led from the courtroom to the cart which waited to carry her to the stake. The sheriff mounted his tall gray horse; the constable, with his sword drawn—lest the witch work Christian folk an injury!—took his station in the cart beside the prisoner; and, surrounded by a guard of the graf's varlets, the girl set out for the spot where the fagots were already piled high about the stake and the hideous old women, heated the executioner's pincers white-hot in a charcoal furnace.

Led by the sheriff, the little procession trotted down the unpaved roadway, clattered across the plank bridge above the mill-stream and brought up at the spot of execution. A hundred yokels, gathered in hang-jawed amazement to see a young girl mutilated and burned, set up a cheer as the cart horse, frightened by the fumes from the charcoal stove, pranced and reared on its hind legs, all but oversetting the cart in which the constable and his prisoner stood.

The executioner seized the condemned and tore her bodice open, exposing her white breast to the gazing throng, then pulled on his heavy cowhide gloves and took up his red-hot tongs.

, halloo! Stop!" The shout echoed faintly across the fields from the patch of forest land beneath the castle hill, and the notes of a hunter's horn sounding the "view" followed close upon it. Bent low above their horses' necks, riding like the good St. Hubert himself, came a party of twelve men in the maroon and silver liveries of the house of Neinkerken, the sunbeams playing bravely on the glistening tips of their boar spears.

"Do your duty, headsman!" cried the sheriff as the graf's justicer paused uncertainly at sight of the onrushing riders. "Do your duty; carry out the sentence!"

And to the approaching huntsmen the sheriff announced, "We do but put an impious witch to death, my lords."

"Thou liest, dog and perjurer, and likewise thou diest with the lie in thy throat, or I am no son of Neinkerken," answered the foremost rider as he brought his spear to the charge and drove its razorsharp head through the sheriff's breast.

"Ho, some of you, hold these swine in play!" he shouted as he leaped from his jaded horse, tore off his hunt-


text:
Page:Myths of the Hindus & Buddhists.djvu/51

 ancient stories to the two brothers, and especially the story of the birth of Gangā, the great river Ganges.

Janaka welcomed the ascetics with much honour, and appointing them to seats according to their rank, he asked who those brothers might be that walked amongst men like lions or elephants, godlike and goodly to be seen. Vishvāmitra told King Janaka all the history of Dasharatha's sons, their journey to Siddhāshrāma and fight with the rākshasas, and how Rāma had now come to Mithila to see the famous bow.

Next day Janaka summoned the brothers to see the bow. First he told them how that bow had been given by Shiva to the gods, and by the gods to his own ancestor, Devarata. And he added: "I have a daughter, Sītā, not born of men, but sprung from the furrow as I ploughed the field and hallowed it. On him who bends the bow I will bestow my daughter. Many kings and princes have tried and failed to bend it. Now I shall show the bow to you, and if Rāma succeed in bending it I shall give him my daughter Sītā."

Then the great bow was brought forth upon an eight-wheeled cart drawn by five thousand tall men. Rāma drew the bow from its case and strove to bend it; it yielded easily, and he strung and drew it till at last it snapped in two with the sound of an earthquake or a thunder-clap. The thousands of spectators were amazed and terrified, and all but Vishvāmitra, Janaka, Rāma, and Lakshman fell to the ground. Then Janaka praised Rāma and gave orders for the marriage to be prepared, and sent messengers to Ayodhyā to invite Rāja Dasharatha to his son's wedding, to give his blessing and consent.

Thereafter the two kings met and Janaka bestowed Sītā upon Rama, and his second daughter Urmilā on Lakshman.


text: Index:พรบ แก้ไขเพิ่มเติม ธศย (๑) ๒๕๕๐.pdf


text:
Page:Diary of a Pilgrimage (1891).pdf/301

 in all things by the critics. I stayed some years in that land. But it was not a cheerful place to live in, so I dreamt.

There were authors in this country, at first, and they wrote books. But the critics could find nothing original in the books whatever, and said it was a pity that men, who might be usefully employed hoeing potatoes, should waste their time and the time of the critics, which was of still more importance, in stringing together a collection of platitudes, familiar to every school-boy, and dishing up old plots and stories that had already been cooked and recooked for the public until everybody had been surfeited with them.

And the writers read what the critics said, and sighed, and gave up writing books, and went off and hoed potatoes, as advised. They had had no experience in hoeing potatoes, and they hoed very badly; and the people whose potatoes they hoed strongly recommended them to leave hoeing potatoes, and to go back and write books. But you can't do what everybody advises.

There were artists also in this strange world, at first, and they painted pictures, which the critics came and looked at through eyeglasses.

"Nothing whatever original in them," said the critics; "same old colours, same old perspective and form, same old sunset, same old sea and land and sky and figures. Why do these poor men waste their time, painting pictures, when they might be so much more satisfactorily employed on ladders, painting houses?"

Nothing, by-the-by, you may have noticed, troubles your critic more than the idea that the artist is wasting his time. It is the waste of time that vexes the critic: he has such an exalted idea of the value of other people's


text:
Page:พรบ แก้ไขเพิ่มเติม ธศย (๑) ๒๕๕๐.pdf/1

Phra Bat Somdet Phra Paramin Maha Bhumibol Adulyadej gives a great royal command by which He orders with His pleasure that it be announced as follows:

Whereas it is appropriate to amend the Charter of the Courts of Justice;

Therefore, by and with the advice and consent of the National Legislative Assembly, He orders with His gracious pleasure that the following Act be enacted:

This Act is called the "Charter of the Courts of Justice Amendment Act, 2550 BE".

This Act shall come into force from the day following the day of its publication in the Royal Gazette onwards.

The stipulations of paragraph 1 of section 16 of the Charter of the Courts of Justice shall be repealed and replaced by the following stipulations:


text:
Page:Diary of a Pilgrimage (1891).pdf/302

 time. "Dear, dear me!" he says to himself, "why, in the time the man must have taken to paint this picture or to write this book, he might have blacked fifteen thousand pairs of boots, or have carried fifteen thousand hods of mortar up a ladder. This is how the time of the world is lost!"

It never occurs to him that, but for that picture or book, the artist would, in all probability, have been mouching about with a pipe in his mouth, getting into trouble.

It reminds me of the way people used to talk to me when I was a boy. I would be sitting, as good as gold, reading The Pirate's Lair, when some cultured relative would look over my shoulder and say: "Bah! what are you wasting your time with that rubbish for? Why don't you go and do something useful?" and would take the book away from me. Upon which I would get up, and go out to "do something useful;" and would come home an hour afterwards, looking like a bit out of a battle picture, having tumbled through the roof of Farmer Bates's greenhouse and killed a cactus, though totally unable to explain how I came to be on the roof of Farmer Bates's greenhouse. They had much better have left me alone, lost in The Pirate's Lair!

The artists in this land of which I dreamt left off painting pictures, after hearing what the critics said, and purchased ladders, and went off and painted houses.

Because, you see, this country of which I dreamt was not one of those vulgar, ordinary countries, such as exist in the waking world, where people let the critics talk as much as ever they like, and nobody pays the slightest attention to what they say. Here, in this strange


text:
Page:Diary of a Pilgrimage (1891).pdf/303

 land, the critics were taken seriously, and their advice followed.

As for the poets and sculptors, they were very soon shut up. The idea of any educated person wanting to read modern poetry when he could obtain Homer, or caring to look at any other statue while there was still some of the Venus de Medicis left, was too absurd. Poets and sculptors were only wasting their time.

What new occupation they were recommended to adopt, I forget. Some calling they knew nothing whatever about, and that they were totally unfitted for, of course.

The musicians tried their art for a little while, but they, too, were of no use. "Merely a repetition of the same notes in different combinations," said the critics.

"Why will people waste their time writing unoriginal music, when they might be sweeping crossings?"

One man had written a play. I asked what the critics had said about him. They showed me his tomb.

Then, there being no more artists or literateurs or dramatists or musicians left for their beloved critics to criticise, the general public of this enlightened land said to themselves, "Why should not our critics come and criticise us? Criticism is useful to a man. Have we not often been told so? Look how useful it has been to the artists and writers—saved the poor fellows from wasting their time! Why shouldn't we have some of its benefits?"

They suggested the idea to the critics, and the critics thought it an excellent one, and said they would undertake the job with pleasure. One must say for the critics that they never shirk work. They will sit and criticise for eighteen hours a day, if necessary, or even if quite


text:
Page:Diary of a Pilgrimage (1891).pdf/304

 unnecessary, for the matter of that. You can't give them too much to criticise. They will criticise everything and everybody in this world. They will criticise everything in the next world, too, when they get there. I expect poor old Pluto has a lively time with them all, as it is.

So, when a man built a house, or a farm-yard hen laid an egg, the critics were asked in to comment on it. They found that none of the houses were original. On every floor were passages that seemed mere copies from passages in other houses. They were all built on the same hackneyed plan: cellars underneath, ground floor level with the street, attic at the top. No originality anywhere!

So, likewise, with the eggs. Every egg suggested reminiscences of other eggs.

It was heartrending work.

The critics criticised all things. When a young couple fell in love, they each, before thinking of marriage, called upon the critics for a criticism of the other one.

Needless to say that, in the result, no marriage ever came of it.

"My dear young lady," the critics would say, after the inspection had taken place, "I can discover nothing new whatever about the young man. You would simply be wasting your time in marrying him."

Or, to the young man it would be:

"Oh dear, no! Nothing attractive about the girl at


text:
Page:พรบ แก้ไขเพิ่มเติม ธศย (๑) ๒๕๕๐.pdf/2

 ""The courts of first instance have territorial jurisdiction as designated by their constituent acts. In the event of necessity of change the jurisdiction of a court for the sake of the bringing of justice to the public, a royal decree shall be enacted.""


text:
Page:Diary of a Pilgrimage (1891).pdf/305

 all. Who on earth gave you that notion? Simply a lovely face and figure, angelic disposition, beautiful mind, staunch heart, noble character. Why, there must have. been nearly a dozen such girls born into the world since its creation. You would be only wasting your time loving her."

They criticised the birds for their hackneyed style of singing, and the flowers for their hackneyed scents and colours. They complained of the weather that it lacked originality—(true, they had not lived out an English spring)—and found fault with the Sun because of the sameness of his methods.

They criticised the babies. When a fresh infant was published in a house, the critics would call in a body to pass their judgment upon it, and the young mother would bring it down for them to sample.

"Did you ever see a child anything like that in this world before?" she would say, holding it out to them.

"Isn't it a wonderful baby? You never saw a child with legs like that, I know. Nurse says he's the most extraordinary baby she ever attended. Bless him!"

But the critics did not think anything of it.

"Tut, tut," they would reply, "there is nothing extraordinary about that child—no originality whatever. Why, it's exactly like every other baby—bald head, red face, big mouth, and stumpy nose. Why, that's only a weak imitation of the baby next door. It's a plagiarism, that's what that child is. You've been wasting your time, madam. If you can't do anything more original than that, we should advise you to give up the business altogether."

That was the end of criticism in that strange land.

"Oh! look here, we've had enough of you and your


text: Page:พรบ แก้ไขเพิ่มเติม ธศย (๑) ๒๕๕๐.pdf/3


text:
Joint Statement on Israel

Today, we — President Macron of France, Chancellor Scholz of Germany, Prime Minister Meloni of Italy, Prime Minister Sunak of the United Kingdom, and President Biden of the United States — express our steadfast and united support to the State of Israel, and our unequivocal condemnation of Hamas and its appalling acts of terrorism. We make clear that the terrorist actions of Hamas have no justification, no legitimacy, and must be universally condemned. There is never any justification for terrorism. In recent days, the world has watched in horror as Hamas terrorists massacred families in their homes, slaughtered over 200 young people enjoying a music festival, and kidnapped elderly women, children, and entire families, who are now being held as hostages. Our countries will support Israel in its efforts to defend itself and its people against such atrocities. We further emphasize that this is not a moment for any party hostile to Israel to exploit these attacks to seek advantage. All of us recognize the legitimate aspirations of the Palestinian people, and support equal measures of justice and freedom for Israelis and Palestinians alike. But make no mistake: Hamas does not represent those aspirations, and it offers nothing for the Palestinian people other than more terror and bloodshed. Over the coming days, we will remain united and coordinated, together as allies, and as common friends of Israel, to ensure Israel is able to defend itself, and to ultimately set the conditions for a peaceful and integrated Middle East region.

title: Joint Statement on Israel


text:
Page:Diary of a Pilgrimage (1891).pdf/306

 originality," said the people to the critics, after that.

"Why, you are not original, when one comes to think of it, and your criticisms are not original. You've all of your been saying exactly the same thing ever since the time of Solomon. We are going to drown you and have a little peace."

"What, drown a critic!" cried the critics, "never heard of such a monstrous proceeding in our lives!"

"No, we flatter ourselves it is an original idea," replied the public, brutally. "You ought to be charmed with it. Out you come!"

So they took the critics out and drowned them, and then passed a short act, making criticism a capital offence.

After that, the art and literature of the country followed, somewhat, the methods of the quaint and curious school, but the land, notwithstanding, was a much more cheerful place to live in, I dreamt.

But I never finished telling you about the dream in which I thought I left my legs behind me, when I went into a certain theatre.

I dreamt that the ticket the man gave me for my legs was No. 19, and I was worried all through the performance for fear No. 61 should get hold of them, and leave me his instead. Mine are rather a fine pair of legs, and I am, I confess, a little proud of them—at all events, I prefer them to anybody else's. Besides, number sixty-one's might be a skinny pair, and not fit me.

It quite spoilt my evening, fretting about this.

Another extraordinary dream I had was one in which I dreamt that I was engaged to be married to my Aunt Jane. That was not, however, the extraordinary part of it: I have often known people to dream things like that.


text:
Page:Diary of a Pilgrimage (1891).pdf/307

 I knew a man who once dreamt that he was actually married to his own mother-in-law! He told me that never in his life had he loved the alarm clock with more deep and grateful tenderness than he did that morning. The dream almost reconciled him to being married to his real wife. They lived quite happily together, after that dream, for a few days.

No; the extraordinary part of my dream was, that I knew it was a dream. "What on earth will uncle say to this engagement?" I thought to myself, in my dream. "There's bound to be a row about it. We shall have a deal of trouble with uncle, I feel sure." And this thought quite troubled me until the sweet reflection came: "Ah! well, it's only a dream."

And I made up my mind that I would wake up as soon as uncle found out about the engagement, and leave him and Aunt Jane to fight the matter out between themselves.

It is a very great comfort, when the dream grows troubled and alarming, to feel that it is only a dream, and to know that we shall awake soon, and be none the worse for it. We can dream out the foolish perplexity with a smile then.

Sometimes the dream of life grows strangely troubled and perplexing, and then he who meets dismay the bravest is he who feels that the fretful play is but a dream—a brief, uneasy dream of three score years and ten, or


text:
Page:Diary of a Pilgrimage (1891).pdf/308

 thereabouts, from which, in a little while, he will awake—at least, he dreams so.

How dull, how impossible, life would be without dreams—waking dreams, I mean—the dreams that we call "castles in the air," built by the kindly hands of Hope! Were it not for the mirage of the oasis, drawing his footsteps ever onward, the weary traveller would lie down in the desert sand, and die. It is the mirage of distant success, of happiness that, like the bunch of carrots fastened just beyond the donkey's nose, seems always just within our reach, if only we will gallop fast enough, that makes us run so eagerly along the road of Life.

Providence, like a father with a tired child, lures us ever along the way with tales and promises, until, at the frowning gate that ends the road, we shrink back, frightened. Then, promises still more sweet he stoops and whispers in our ear, and timid yet partly reassured, and trying to hide our fears, we gather up all that is left of our little stock of hope and, trusting yet half afraid, push out our groping feet into the darkness.


text:
Page talk:Scientific American - Series 1 - Volume 001 - Issue 03.pdf/2

Slight alignment issue
At the end of the painting article, the "to be continued" should technically be on the same line as the last line of the article, but I didn't consider it enough of an issue to mark as problematic. Thriftycat (talk) 00:21, 10 October 2023 (UTC)


text:
Page:Complete Works of Count Tolstoy - 13.djvu/225

 this soul of mine? What connection is there between it and the body? Where are the limits of the soul and the body? From the definition of the properties of the soul directly result these questions. But there are no answers for them. What is so provoking in this teaching is that it compels you to put questions to which there can be no answers. As the definition of the attributes of God have abased and destroyed in me the conception of God, even so the definitions of the properties of the soul and its origin abase and lower in me the conception of the soul. God and the soul I know as well as I know infinity, not by means of definitions, but in an entirely different way. The definitions destroy this knowledge in me. Just as I know beyond any doubt that there is an infinity in number, so I know that there is a God and that I have a soul. But this knowledge is unquestionable for me only because I was inevitably brought to it. To the certainty of the infinity in number I was brought by addition. To the certainty of the knowledge of God I was brought by the question, “Whence am I?” To the certainty of the soul I was brought by the question, “What am I?” And I know beyond any doubt that there is an infinity in number, and that God exists, and that my soul exists, when I am led to this knowledge by means of the simplest questions.

To two I add one, and still one, and again and again, or I break a stick into two, and again into two, and again and again, and I cannot help recognizing infinity. I was born from my mother, and she from my grandmother, and she from my great-grandmother, and the last from whom? And I inevitably come to God. My hands are not I; my feet are not I; my head—not I, my feelings—not I, even my thoughts—not I; what, then, am I? I = I, I = my soul. But when I am told that an infinite number is first or not first, even or odd, I no longer comprehend a thing, and even renounce my conception of


text:
Page:Anthology of Japanese Literature.pdf/55

Rh With offerings I beseech you, Be true and lead him up Straight along the road to heaven! Attributed to Yamanoue Okura

On seeing a dead man while crossing the pass of Ashigara

• •

• • I will think of you, love, On evenings when the gray mist


text:
Page:Tales and Legends from the Land of the Tzar.djvu/182

166 Prince Ignatius threw his arms round his friend's neck and embraced him. When his stay had come to an end, Prince Ignatius returned home. He set to work to make arrangements for the wedding.

When Princess Marie came home from her stay at the kingdom opposite the World's End, she was delighted to hear that the handsome Prince Ignatius, her brother's best friend, wished to marry her, and that she was, so to speak, engaged to a prince whom she had never seen!

Everything was got ready, and the beautiful young bride was soon sailing away in a handsome ship to the kingdom near the World's End, with her old nurse and her ugly daughter; while Prince Demitrius sailed in front with his men in another ship.

When the ship in which the princess was had left the shore on which it was built far behind, and was surrounded on all sides by the dark blue sea, the nurse came up to the princess, and said,—

"Fair princess, you look tired, go take off your costly garments and go to sleep, so as to look fresh and bright by the time we reach the kingdom of your future husband."

Princess Marie obeyed, and was soon fast asleep. Now the nurse was a very wicked old witch, and thought that if she could get rid of the princess somehow, she would be able to dress up her own daughter in the princess's garments, and give her to Prince Ignatius for a wife. As it happened to be getting towards night and the young bride was still asleep, the bad nurse went gently to the bedside, and touched the fair sleeper with a little stick, and changed her


text:
Page:Anthology of Japanese Literature.pdf/56

52 Rises above the rushes, And chill sounds the voice Of the wild ducks crying. Poem of a Frontier Guard

Dialogue poems

Lament for old age


text: Index:พรบ แก้ไขเพิ่มเติม ธศย (๒) ๒๕๕๐.pdf


text:
Page:Anthology of Japanese Literature.pdf/57

Rh Referring to flowers

Referring to snow

• •


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/66

66 Yes. If you look at the second page, he sent a message that says, "What do you need to find out about?" And respond, "Just more hearing dates." That was referring to provisional ballot review canvassing, I believe.

Okay. Thank you.

And do you recall, in those hearing dates, what they concerned other than, you know, broadly speaking, provisional ballot review?

I would believe that I was simply trying to find out when we needed to have observers, volunteers at the provisional ballot review.

So you don't think this was actually concerning the hearings themselves?

I believe that a part of provisional ballot review has a type of hearing. I don't know any, you know, more specifics on that. "Hearing" is referencing a part of provisional ballot review.

And do you know what relationship the commissioners have in these hearings?

Just trying to find a local contact who might know what dates these were occurring in these specific counties.

Okay. So, when you asked Mr. Ivory for that information, it was just for contact information for people to attend the hearing? Or help me understand.

So I was asking him if he had a good relationship with any of these county commissioners in these four counties that I listed because I wanted to know if these county commissioners had knowledge of when these hearings for provisional ballot review were taking place.

Okay.

If he had a relationship, it appears that I likely would've asked him to contact one of those individuals, rather than me, a stranger, contacting them.


text:
Page:Tales and Legends from the Land of the Tzar.djvu/183

Rh into a grey-goose, which flew from the ship on to the dark blue sea; while the horrid nurse took the beautiful garments and dressed her daughter up in them.

When they at last arrived at the kingdom near the World's End, Prince Ignatius was standing waiting on the shore with all his men ready to receive them; Prince Demitrius had already landed, and was looking forward just as much as his friend to seeing his sister.

At last the nurse landed with the supposed princess, who had very carefully drawn a thick veil over her ugly face; but Prince Ignatius ordered her to throw it off, and then, looking from a little miniature of Princess Marie, which he held in his hand, to the nurse's ugly daughter, he flew into a dreadful rage, declaring that it was a trick of his friend, Prince Demitrius, and that the miniature was that of his bride, as he had said from the beginning. So he ordered the unfortunate young prince to be locked up in prison, and that no one was to go near him; as for the nurse and her daughter, he ordered them to be locked up also.

When midnight came, and the moon shed her silvery rays upon the dark blue sea, there came out of the midst of the waters the grey-goose, who flew to the prison where Prince Demitrius sat, and hung her feathers upon a nail on the window and resuming her proper shape once more, came up to her brother, saying,—

"Dearest of brothers! My poor Demitrius! How dreadful it must be for you to be shut up in this wretched prison with nothing but bread and water,


text:
Page:พรบ แก้ไขเพิ่มเติม ธศย (๒) ๒๕๕๐.pdf/1

Phra Bat Somdet Phra Paramin Maha Bhumibol Adulyadej gives a great royal command by which He orders with His pleasure that it be announced as follows:

Whereas it is appropriate to amend the Charter of the Courts of Justice;

Therefore, by and with the advice and consent of the National Legislative Assembly, He orders with His gracious pleasure that the following Act be enacted:

This Act is called the "Charter of the Courts of Justice Amendment Act (No. 2), 2550 BE".

This Act shall come into force from the day following the day of its publication in the Royal Gazette onwards.

The stipulations of paragraph 1 and paragraph 2 of section 8 of the Charter of the Courts of Justice shall be repealed and replaced by the following stipulations:


text: Anthology of Japanese Literature/Man'yōshū


text:
Page:Tales and Legends from the Land of the Tzar.djvu/184

168 it is my wicked nurse who is to blame, she changed me into a grey-goose, and dressed her daughter up in my wedding clothes."

The brother and sister burst into tears and bemoaned their hard fate; but when morning dawned the princess again put on her feathers and became a grey-goose once more, and flew away to sea. This went on for some time, till at last one night a soldier saw all that passed between the brother and sister, and how the princess changed herself into a grey-goose and flew away; so he went and told his master, Prince Ignatius, all he had heard and seen. The prince was greatly astonished, and ordered that when the grey-goose again made her appearance, he should be told of it.

Midnight came, and with it Princess Marie; she hung her feathers on the nail by the window and ran to her brother. The guards at once told their prince, who ordered the feathers to be burnt immediately, and then putting his ear to the key-hole of the prison-door, heard the princess say,—

"Demitrius, dearest and best of brothers, how frightfully dull and horrid it must be for you in this dreadful place. And to think that all this misfortune has come through that horrid nurse of mine, who changed me into a grey-goose, and dressed her daughter up in my wedding garments, so that she might marry Prince Ignatius. Oh, dear! and I am heartily sick of being a goose. It is such a stupid life."

As soon as Prince Ignatius heard all this he unlocked the prison-door and rushed in. Poor Princess Marie was so frightened that she ran to the window


text:
Author:Rishi Sunak

Work

 * Declaration between the government of the United Kingdom of Great Britain and Northern Ireland and the government of Ukraine, with Ukrainian president Volodymyr Zelenskyy, 9 February 2023
 * Joint Statement on Israel, 9 October 2023

title: Author:Rishi Sunak


text:
Page:Tales and Legends from the Land of the Tzar.djvu/185

Rh for her feathers, but—they were gone; before she knew what to do, or where to go, Prince Ignatius caught her in his arms and held her tightly, while he looked with admiration at the lovely face; but as he held her she changed suddenly into a stick and rolled down on his feet. Prince Ignatius, however, was not astonished, nor in the least "put out," for he was well acquainted with all magic arts, and knew what to do and how to manage them. He picked up the little stick, and breaking it in three, threw the two ends behind him and the middle before him, saying,—

"Before me appear the most beautiful of maidens, the charming Princess Marie, and behind me a thick oak-tree."

And so it was; behind him stood the oak-tree and before him appeared the lovely princess, once more in all her great beauty. After this Prince Ignatius begged his friend's pardon, and was gladly forgiven; they then all three of them went to the palace, where Prince Ignatius gave orders for a grand feast on the following day, and also arrangements for his marriage with Princess Marie, which was to take place at the same time.

The wedding was very grand indeed; all the kings and queens of the kingdoms round about the World's End were invited to it, and they all made merry. Prince Demitrius was best man. Everything went off splendidly, and the people enjoyed themselves immensely, with the exception of the wicked nurse and her daughter, who were sent to a place where they remained for the rest of their lives and were heard of no more.


text:
Page:พรบ แก้ไขเพิ่มเติม ธศย (๒) ๒๕๕๐.pdf/2

 "There shall be one President of the Supreme Court of Justice for the Supreme Court of Justice, one President of the Court of Appeal for the Court of Appeal, and one President of the Regional Court of Appeal for each Regional Court of Appeal. And there shall be one chief judge of the court of first instance for each of the Civil Court, Bangkok South Civil Court, Thon Buri Civil Court, Criminal Court, Bangkok South Criminal Court, Thon Buri Criminal Court, and other courts of justice designated as courts of first instance by their constituent acts. And there shall be one Vice President of the Supreme Court of Justice for Supreme Court of Justice, one Vice President of the Court of Appeal for the Court of Appeal, and one Vice President of the Regional Court of Appeal for each Regional Court of Appeal, as well as one deputy chief judge of the court of first instance for each of the Civil Court, Bangkok South Civil Court, Thon Buri Civil Court, Criminal Court, Bangkok South Criminal Court, Thon Buri Criminal Court, and other courts of justice designated as courts of first instance by their constituent acts. And in the event of necessity for the benefit of the public service, the Courts of Justice Judicial Administration Commission may, with the approval of the President of the Supreme Court of Justice, designate that there be more than one but not than six Vice Presidents of the Supreme Court of Justice or more than one but not than three Vice Presidents of the Court of Appeal, Vice Presidents of a Regional Court of Appeal, or deputy chief judges of a court of first instance.

When the position of President of the Supreme Court of Justice, President of the Court of Appeal, President of a Regional Court of Appeal, or chief judge of a court of first instance becomes vacant or when the holder of the said position is unable serve, the Vice President of the Supreme Court of Justice, Vice President of the Court of Appeal, Vice President of the Regional Court of Appeal, or deputy chief judge of the court of first instance, as the case may be, shall act in his stead. If there are several Vice Presidents of the Supreme Court of Justice, Vice Presidents of the Court of Appeal, Vice Presidents of the Regional Court of Appeal, or deputy chief judges of the court of first instance, the most senior Vice President of the Supreme Court of Justice, Vice President of the Court of Appeal, Vice President of the Regional Court of Appeal, or deputy chief judge of the court of first instance shall act in his stead. If the most senior officer is unable to serve, the officer next in seniority shall act in his stead."

The stipulations of paragraph 1 and paragraph 2 of section 33 of the Charter of the Courts of Justice shall be repealed and replaced by the following stipulations:

"Recall or transfer of a case file under the responsibility of any judicial panel shall only be made by the President of the Supreme Court of Justice, President of the Court of Appeal, President of a Regional Court of Appeal, chief judge of a court of first instance, or presiding judge of a court only when the fairness in trying and adjudicating upon cases before such court is likely to be affected and the most senior Vice President of the Supreme Court of Justice, Vice President of the Court of Appeal, Vice President of the Regional Court of Appeal, deputy chief judge of the court of first instance, or judge


text:
Page:CTRL0000034605 - Transcribed Interview of Angela McCallum, (December 8, 2021).pdf/67

67 And is this the kind of information—and you might not know this, and you can tell me—that wouldn't be, like, available, like, publicly on a website?

I assume you could get the information if you called the county. But, at that time, you know, sometimes calling the county wasn't the most—the quickest thing to do. Sometimes local and county governments aren't very responsive. So it was just a way to gather information on dates.

So your recollection is you called—or, excuse me—you asked Mr. Ivory if he had any good relationship—had a good relationship with any of, you know, the four listed county commissioners simply for, like, almost like logistical purposes or scheduling?

Correct. I stated earlier my role in the provisional ballot review was just scheduling volunteers to be at these counties. So, yes, that's my only goal with these.

Understood.

And, if you recall, had someone asked you to reach out to Mr. Ivory to ask him this question?

Potentially Christina Norton, as my, you know, superior at this given time. I'm not exactly sure.

Okay.

And do you remember what, if anything, you did, you know, with the information that Mr. Ivory gave you?

Well, it looks like he didn't have any information for me, because I said, "No worries if there aren't established relationships there," and then said I was going to have Fitz, referring to James Fitzgerald, call the county GOP chairs.

And do you know if—you said Mr. Fitzgerald?

Or, sorry, Fitzpatrick. I misspoke.

Not a problem. Do you know if Mr. Fitzpatrick called the county GOP


text:
Page:Tales and Legends from the Land of the Tzar.djvu/186

170

before you and I were born there lived a king whose name was Dymion. He reigned with great wisdom, and had three sons, who were named respectively Clement, Peter, and John!

Now this king had a beautiful garden, and in this garden there was a wonderful apple-tree, on which golden apples grew. All at once there appeared to be a deficiency among the royal apples, and King Dymion became very sorrowful and very thin, lost his appetite, and fell altogether into a bad way.

At last he called his sons to him, and said,—

"My dear children, I want you to do me a great service, a robber comes to our royal garden every night and many of the golden apples are gone. To me this loss is as bad as death. Now, to him who catches the night robber I will give half my kingdom, and when I die he shall inherit the rest."

The sons listened to what their father said, talked it over, and agreed that they would try not to sleep at night, but look out for the robber.

That night Prince Clement, the eldest of the three, went into the garden, lay down on the grass, and of course fell asleep, in fact he slept so soundly that it was midday before he woke. He then got up, went