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 * style="background-color:#747474; color:white; font-size:200%" cellpadding=0|Green Guerillas Fact Sheet
 * style="line-height:90%; border-left:10px solid white"|417 LAFAYETTE STREET NEW YORK, NEW YORK 10003 212/ 674-8124
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Assembles the following ingredients:

Instructions for use:

Choose a lot that has a fence and is legally inaccessible. Calculate in advance how many grenades will be needed to cover the area. Check carefully before throwing. Observe all normal safety precautions. Suggested throwing techniques are: for Christmas ornaments - use an underhand throw; for the water balloons - use an overhand throw.

Seed list

title: Page:Green Guerillas Fact Sheet.pdf/1


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 consider them, in their relations to the highest welfare of the race.

The association of separate groups of individuals to accomplish the primary aims of physical life is almost sure to develop resemblance in methods. What are those aims? Among ants, as the following pages will show, they are the establishment of a home; procurement of a livelihood; protection from enemies; preservation and nurture of the young and other communal dependents; perpetuation of the species, and the propagation of the commune.

Wherein do these differ from the common necessities and aims of men in their social aggregations? They are practically the same. The Great Hand of Sovereign Nature that has laid upon her children these common aims has so guided them in the achieving thereof, that, amid the endless variations which issue from an Infinite Fountain of Design and Force, one traces resemblances in methods that suggest their common origin. In our studies, these likenesses, as well as unlikenesses and contrasts, will be interesting to note.

In many of the higher and complex duties of human communities it is impossible that insects should be models for men, in whom there is an element that separates from all other creatures by an impassable gulf. But in the great physical functions of a commune, which are a bond of sympathy between us, we may have something to learn from the ants, who manifestly have kept and still keep to the primitive ways of nature more closely than we. Sometimes these lessons have been pointed out, sometimes simply suggested, sometimes left for the reader to discern. But whether the one or the other, the author ventures to hope that they may

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 the second case, the substantive statute is enforced through Section 10(a) of the APA.

In Data Processing, 397 U.S. at 153, 90 S.Ct. 827, the Supreme Court construed Section 10(a) to grant standing to all those “arguably within the zone of interests” protected by the substantive statute whose duties the plaintiff was seeking to enforce. Under the reading of “arguably within” provided by Data Processing, courts grant standing fairly generously under the APA. As the Supreme Court wrote in Clarke v. Securities Industry Association, 479 U.S. 388, 399, 107 S.Ct. 750, 93 L.Ed.2d 757 (1987), the “zone of interests” test is “not meant to be especially demanding,” and a court should deny standing only “if the plaintiffs interests are so marginally related to or inconsistent with the purposes implicit in the statute that it cannot reasonably be assumed that Congress intended to permit the suit.” See Sausalito, 386 F.3d at 1200, 2004 WL 2348385 (citation omitted); Ocean Advocates v. U.S. Army Corps of Eng’rs, 361 F.3d 1108, 1120–21 (9th Cir.2004).

The ESA contains an explicit provision granting standing to enforce the duties created by the statute. The ESA’s citizen-suit provision states that “any person” may “commence a civil suit on his own behalf … to enjoin any person, including the United States and any other governmental instrumentality or agency … who is alleged to be in violation of any provision of this chapter or regulation….” 16 U.S.C. § 1540(g)(1)(A). The ESA contains an explicit definition of the “person” who is authorized to enforce the statute: "The term “person” means an individual, corporation, partnership, trust, association, or an other private entity; or any officer, employee, agent, department, or instrumentality of the Federal Government, or any State, municipality, or political subdivision of a State, or of any foreign government; any State, municipality, or political subdivision of a State; or any other entity subject to the jurisdiction of the United States."

Id. § 1532(13).

The ESA also contains separate definitions of “species,” “endangered species,” “threatened species,” and “fish and wildlife.” A “species” is defined as follows: "The term “species” includes any subspecies of fish or wildlife or plants, and any distinct population segment of any species of vertebrate fish or wildlife which interbreeds when mature."

Id. § 1532(16). “Fish or wildlife” are defined as follows: "The term “fish or wildlife” means any member of the animal kingdom, including without limitation any mammal, fish, bird … amphibian, reptile, mollusk, crustacean, arthropod or other invertebrate…."

Id. § 1532(8). An “endangered species” is defined as follows: "The term “endangered species” means any species which is in danger of extinction throughout all or a significant portion of its range other than [certain dangerous species of insects]."

Id. § 1532(6). Finally, a “threatened species” is defined as follows: "The term “threatened species”: [sic] means any species which is likely to become an endangered species within the foreseeable future throughout all or a significant portion of its range."

Id. § 1532(20).

It is obvious both from the scheme of the statute, as well as from the statute’s explicit definitions of its terms, that animals are the protected rather than the

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 stimulate thought and discussion, or at least interest, but in no wise divert from his main purpose: to increase knowledge of the natural history of creaturelings that have contributed so much to his own enjoyment of life.

It has been more then thirty-two years—almost a full generation of men—since the author published in the Transactions of the American Entomological Society (Philadephia) his first observations of American ants. Since then he has given to the world in books, in publications of scientific societies, and in magazine articles, his studies of various species, chiefly devoting himself to their habits rather than to their systematic classification. In this volume, Ant Communities, taken together with the first part of Nature's Craftsmen, he presents a substantial summary of these prolonged observations. And he has brought them down to date by associating therewith the latest observations of some of the leading naturalists of the scientific world.


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 happiness. "Had I been rich," said he, "I should probably not have become a mathematician."

The sons of clergymen and ministers of religion generally have particularly distinguished themselves in our country's history. Amongst them we find the names of Drake and Nelson, celebrated in naval heroism; of Wollaston, Young, Playfair, and Bell, in science; of Wren, Reynolds, Wilson, and Wilkie, in art; of Thurlow and Campbell, in law; and of Addison, Thomson, Goldsmith, Coleridge, and Tennyson, in literature. Lord Hardinge, Colonel Edwardes, and Major Hodson, so honourably known in Indian warfare, were also the sons of clergymen. Indeed, the empire of England in India was won and held chiefly by men of the middle class—such as Clive, Warren Hastings, and their successors—men for the most part bred in factories and trained to habits of business.

Among the sons of attorneys we find Edmund Burke, Smeaton the engineer, Scott and Wordsworth, and Lords Somers, Hardwick, and Dunning. Sir William Blackstone was the posthumous son of a silk-mercer. Lord Gifford's father was a grocer at Dover; Lord Denman's a physician; Judge Talfourd's a country brewer; and Lord Chief Baron Pollock's a celebrated saddler at Charing Cross. Layard, the discoverer of the monuments of Nineveh, was an articled clerk in a London solicitor's office; and Sir William Armstrong, the inventor of hydraulic machinery and of the Armstrong ordnance, was also trained to the law and practised for some time as an attorney. Milton was the son of a London scrivener, and Pope and Southey were the sons of linendrapers. Professor Wilson was the son of a Paisley manufacturer,


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 and Lord Macaulay of an African merchant. Keats was a druggist, and Sir Humphry Davy a country apothecary's apprentice. Speaking of himself, Davy once said, "What I am I have made myself: I say this without vanity, and in pure simplicity of heart." Richard Owen, the Newton of Natural History, began life as a midshipman, and did not enter upon the line of scientific research, in which he has since become so distinguished, until comparatively late in life. He laid the foundations of his great knowledge while occupied in cataloguing the magnificent museum accumulated by the industry of John Hunter, a work which occupied him at the College of Surgeons during a period of about ten years.

Foreign not less than English biography abounds in illustrations of men who have glorified the lot of poverty by their labours and their genius. In Art we find Claude, the son of a pastrycook; Geefs, of a baker; Leopold Robert, of a watchmaker; and Haydn, of a wheelwright; whilst Daguerre was a scene-painter at the Opera. The father of Gregory VII. was a carpenter; of Sextus V., a shepherd; and of Adrian VI., a poor bargeman. When a boy, Adrian, unable to pay for a light by which to study, was accustomed to prepare his lessons by the light of the lamps in the streets and the church porches, exhibiting a degree of patience and industry which were the certain forerunners of his future distinction. Of like humble origin were Hauy, the mineralogist, who was the son of a weaver of Saint-Just; Hautefeuille, the mechanician, of a baker at Orleans; Joseph Fourier, the mathematician, of a tailor at Auxerre; Durand, the architect, of a Paris shoemaker; and Gesner, the


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 naturalist, of a skinner or worker in hides, at Zurich. This last began his career under all the disadvantages attendant on poverty, sickness, and domestic calamity; none of which, however, were sufficient to damp his courage or hinder his progress. His life was indeed an eminent illustration of the truth of the saying, that those who have most to do and are willing to work, will find the most time. Pierre Ramus was another man of like character. He was the son of poor parents in Picardy, and when a boy was employed to tend sheep. But not liking the occupation he ran away to Paris. After encountering much misery, he succeeded in entering the College of Navarre as a servant. The situation, however, opened for him the road to learning, and he shortly became one of the most distinguished men of his time.

The chemist Vauquelin was the son of a peasant of Saint-André-d'Herbetot, in the Calvados. When a boy at school, though poorly clad, he was full of bright intelligence; and the master, who taught him to read and write, when praising him for his diligence, used to say, "Go on, my boy; work, study, Colin, and one day you will go as well dressed as the parish churchwarden!" A country apothecary who visited the school admired the robust boy's arms, and offered to take him into his laboratory to pound his drugs, to which Vauquelin assented, in the hope of being able to continue his lessons. But the apothecary would not permit him to spend any part of his time in learning; and on ascertaining this, the youth immediately determined to quit his service. He therefore left Saint-André and took the road for Paris with his havresac on his back. Arrived there, he searched for a place


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 protectors. The scheme of the ESA is that a “person,” as defined in § 1532(13), may sue in federal district court to enforce the duties the statute prescribes. Those duties protect animals who are “endangered” or “threatened” under § 1532(6) and (20). The statute is set up to authorize “persons” to sue to protect animals whenever those animals are “endangered” or “threatened.” Animals are not authorized to sue in their own names to protect themselves. There is no hint in the definition of “person” in § 1532(13) that the “person” authorized to bring suit to protect an endangered or threatened species can be an animal that is itself endangered or threatened.

We get the same answer if we read the ESA through Section 10(a) of the APA. The Supreme Court has specifically instructed us that standing under the ESA is broader than under the APA’s “zone of interests” test. Bennett v. Spear, 520 U.S. 154, 163–64, 117 S.Ct. 1154, 137 L.Ed.2d 281 (1997). Moreover, like the ESA, Section 10(a) of the APA grants standing to a “person.” “Person” is explicitly defined to include “an individual, partnership, corporation, association, or public or private organization other than an agency.” 5 U.S.C. §§ 551(2), 701(b)(2). Notably absent from that definition is “animal.” Data Processing, 397 U.S. at 156, 90 S.Ct. 827, and Clarke, 479 U.S. at 400 n. 16, 107 S.Ct. 750, instruct us that Section 10(a) means that we should read the underlying statute to grant standing generously, such that “persons” who are “adversely affected or aggrieved” are all persons “arguably within the zone of interests” protected by the underlying statute. See Bennett, 520 U.S. at 163, 117 S.Ct. 1154. But, as with the ESA, these cases do not instruct us to expand the basic definition of “person” beyond the definition provided in the APA.

Unlike the ESA, the MMPA contains no explicit provision granting standing to enforce its duties. The MMPA imposes a moratorium on “taking” a marine mammal without a permit, and prohibits “incidental, but not intentional” takes without a letter of authorization. 16 U.S.C. § 1371(a)(51)(1). The statute defines “[to] take” as “[to] harass, hunt, capture, or kill” any marine mammal, or to attempt to do any of these things. Id. § 1362(13). The MMPA explicitly grants standing to seek judicial review to any permit applicant, and to a “party” opposed to such a permit. Id. § 1374(d)(6). But the statute says nothing about the standing of a would-be party, such as the Cetaceans, who seek to compel someone to apply for a letter of authorization, or for a permit.

Relying on Section 10(a) of the APA as well as Data Processing and Clarke, we have held that affected “persons” with conservationist, aesthetic, recreational, or economic interests in the protection of marine mammals have standing to seek to compel someone to apply for a permit under the MMPA. Sausalito, 386 F.3d at 1203, 2004 WL 2348385 (citing 5 U.S.C. § 702; Clarke, 479 U.S. at 399, 107 S.Ct. 750). But, as discussed above, Section 10(a) of the APA does not define “person” to include animals. No court has ever held that an animal-— [sic]even a marine mammal whose protection is at stake-— [sic]has standing to sue in its own name to require that a party seek a permit or letter of authorization under the MMPA. See Citizens to End Animal Suffering & Exploitation, Inc., 836 F.Supp. at 49 (rejecting such a suit). Absent a clear direction from Congress in either the MMPA or the APA, we hold that animals do not have standing to enforce the permit requirement of the MMPA.

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text: Two Seed Grenade Recipes or How to Hide Illegal Dumping Space


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 row of intimidated mice. On the whole, this last requirement of silence is continually mentioned and never enforced. The little nurses are more interested in peace than in forming the characters of their small charges and when a child begins to howl, it is simply dragged out of earshot of its elders. No mother will ever exert herself to discipline a younger child if an older one can be made responsible.

If small families of parents and children prevailed in Samoa, this system would result in making half of the population solicitous and self-sacrificing and the other half tyrannous and self-indulgent. But just as a child is getting old enough so that its wilfulness is becoming unbearable, a younger one is saddled upon it, and the whole process is repeated again, each child being disciplined and socialised through responsibility for a still younger one.

This fear of the disagreeable consequences resulting from a child’s crying, is so firmly fixed in the minds of the older children that long after there is any need for it, they succumb to some little tyrant’s threat of making a scene, and five-year-olds bully their way into expeditions on which they will have to be carried, into weaving parties where they will tangle the strands, and cook houses where they will tear up the cooking leaves or get thoroughly smudged with the soot and have to be washed—all because an older boy or girl has become so accustomed to yielding any point to stop an outcry.


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 as apothecary's boy, but could not find one. Worn out by fatigue and destitution, Vauquelin fell ill and in that state was taken to the hospital, where he thought he should die. But better things were in store for the poor boy. He recovered, and again proceeded in search of employment, which he at length found with an apothecary. Shortly after, he became known to Fourcroy the eminent chemist, who was so pleased with the youth that he made him his private secretary; and many years after, on the death of that great philosopher, Vauquelin succeeded him as Professor of Chemistry. Finally, in, the electors of the district of Calvados appointed him their representative in the Chamber of Deputies, and he re-entered in triumph the village which he had left so many years before, so poor and so obscure.

England has no parallel instances to show, of promotions from the ranks of the army to the highest military offices, which have been so common in France since the first Revolution. "La carrière ouverte aux talents" has there received many striking illustrations, which would doubtless be matched among ourselves were the road to promotion as open. Hoche, Humbert, and Pichegru, began their respective careers as private soldiers. Hoche, while in the King's army, was accustomed to embroider waistcoats to enable him to earn money wherewith to purchase books on military science. Humbert was a scapegrace when a youth; at sixteen he ran away from home, and was by turns servant to a tradesman at Nancy, a workman at Lyons, and a hawker of rabbit skins. In he enlisted as a volunteer; and in a year he was general of brigade. Kleber, Lefèvre, Suchet,


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 This method of giving in, coaxing, bribing, diverting the infant disturbers is only pursued within the household or the relationship group, where there are duly constituted elders in authority to punish the older children who can't keep the babies still. Towards a neighbour’s children or in a crowd the half-grown girls and boys and even the adults vent their full irritation upon the heads of troublesome children. If a crowd of children are near enough, pressing in curiously to watch some spectacle at which they are not wanted, they are soundly lashed with palm leaves, or dispersed with a shower of small stones, of which the house floor always furnishes a ready supply. This treatment does not seem actually to improve the children’s behaviour, but merely to make them cling even closer to their frightened and indulgent little guardians. It may be surmised that stoning the children from next door provides a most necessary outlet for those who have spent so many weary hours placating their own young relatives. And even these bursts of anger are nine-tenths gesture. No one who throws the stones actually means to hit a child, but the children know that if they repeat their intrusions too often, by the laws of chance some of the flying bits of coral will land in their faces. Even Samoan dogs have learned to estimate the proportion of gesture that there is in a Samoan’s “get out of the house.” They simply stalk out between one set of posts and with equal dignity and all casualness stalk in at the next opening.


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 By the time a child is six or seven she has all the essential avoidances well enough by heart to be trusted with the care of a younger child. And she also develops a number of simple techniques. She learns to weave firm square balls from palm leaves, to make pin-wheels of palm leaves or frangipani blossoms, to climb a cocoanut tree by walking up the trunk on flexible little feet, to break open a cocoanut with one firm well-directed blow of a knife as long as she is tall, to play a number of group games and sing the songs which go with them, to tidy the house by picking up the litter on the stony floor, to bring water from the sea, to spread out the copra to dry and to help gather it in when rain threatens, to roll the pandanus leaves for weaving, to go to a neighbouring house and bring back a lighted fagot for the chief’s pipe or the cook-house fire, and to exercise tact in begging slight favours from relatives.

But in the case of the little girls all of these tasks are merely supplementary to the main, business of babytending. Very small boys also have some care of the younger children, but at eight or nine years of age they are usually relieved of it. Whatever rough edges have not been smoothed off by this responsibility for younger children are worn off by their contact with older boys. For little boys are admitted to interesting and important activities only so long as their behaviour is circumspect and helpful. Where small girls are brusquely pushed aside, small boys will be patiently tolerated and they become adept at making themselves useful. The four


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 Victor, Lannes, Soult, Massena, St. Cyr, D'Erlon, Murat, Augereau, Bessières, and Ney, all rose from the ranks. In some cases promotion was rapid, in others it was slow. St. Cyr, the son of a tanner of Toul, began life as an actor, after which he enlisted in the Chasseurs, and was promoted to a captaincy within a year. Victor, Duc de Belluno, enlisted in the Artillery in : during the events preceding the Revolution he was discharged; but immediately on the outbreak of war he re-enlisted, and in the course of a few months his intrepidity and ability secured his promotion as Adjutant-Major and chief of battalion. Murat, "le beau sabreur," was the son of a village inn-keeper in Perigord, where he looked after the horses. He first enlisted in a regiment of Chasseurs, from which he was dismissed for insubordination: but again enlisting, he shortly rose to the rank of Colonel. Ney enlisted at eighteen in a Hussar regiment, and gradually advanced step by step; Kleber soon discovered his merits, surnaming him "The Indefatigable," and promoted him to be Adjutant-General when only twenty-five. On the other hand, Soult was six years from the date of his enlistment before he reached the rank of sergeant. But Soult's advancement was rapid compared with that of Massena, who served for fourteen years before he was made sergeant; and though he afterwards rose successively, step by step, to the grades of Colonel, General of Division, 2


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 and Marshal, he declared that the post of sergeant was the step which of all others had cost him the most labour to win. Similar promotions from the ranks, in the French army, have continued down to our own day. Changarnier entered the King's bodyguard as a private in. Marshal Bugeaud served four years in the ranks, after which he was made an officer. Marshal Randon, the present French Minister of War, began his military career as a drummer boy; and in the portrait of him in the gallery at Versailles, his hand rests upon a drum-head, the picture being thus painted at his own request. Instances such as these inspire French soldiers with enthusiasm for their service, as each private feels that he may possibly carry the baton of a marshal in his knapsack.

The instances of men, in this and other countries, who, by dint of persevering application and energy, have raised themselves from the humblest ranks of industry to eminent positions of usefulness and influence in society, are indeed so numerous that they have long ceased to be regarded as exceptional. Looking at some of the more remarkable, it might almost be said that early encounter with difficulty and adverse circumstances was the necessary and indispensable condition of success. The British House of Commons has always contained a considerable number of such self-raised men—fitting representatives of the industrial character of the people; and it is to the credit of our Legislature that they have been welcomed and honoured there. When the late Joseph Brotherton, member for Salford, in the course of the discussion on the Ten Hours Bill, detailed with true pathos the hardships and fatigues to which he had been


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5. 5

begat sons and daughters.  And all the days that Adam lived were nine hundred and thirty years: and he died.

And Seth lived a hundred and five years, and begat Enosh:  and Seth lived after he begat Enosh eight hundred and seven years, and begat sons and daughters:  and all the days of Seth were nine hundred and twelve years: and he died.

And Enosh lived ninety years, and begat Kenan:  and Enosh lived after he begat Kenan eight hundred and fifteen years, and begat sons and daughters:  and all the days of Enosh were nine hundred and five years: and he died.

And Kenan lived seventy years, and begat Mahalalel:  and Kenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters:  and all the days of Kenan were nine hundred and ten years: and he died.

And Mahalalel lived sixty and five years, and begat Jared:  And Mahalalel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:  and all the days of Mahalalel were eight hundred ninety and five years: and he died.

And Jared lived a hundred sixty and two years, and begat Enoch:  and Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:  And all the days of Jared were nine hundred sixty and two years: and he died.

And Enoch lived sixty and five years, and begat Methuselah:  and Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:  and all the days of Enoch were three hundred sixty and five years:  and Enoch walked with God: and he was not; for God took him.

And Methuselah lived a hundred eighty and seven years, and begat Lamech:  and Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:  and all the days of Methuselah were nine hundred sixty and nine years: and he died.

And Lamech lived a hundred eighty and two years, and begat a son:  and he called his name Noah, saying, This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Jehovah hath cursed.  And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:  And all the days of Lamech were seven hundred seventy and seven years: and he died.

And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

And it came to pass, when men began to multiply on the face of the ground, and daughters were born unto them,  that the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose.  And Jehovah said, My spirit shall not strive with man for ever, for that he also is flesh: yet shall his days be a hundred and twenty years.  The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same were the mighty men that were of old, the men of renown.

And Jehovah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.  And it repented Jehovah that he had made man on the earth, and it grieved him at his heart.  And Jehovah said, I will destroy man whom I have created from the face of the ground; both man, and beast, and creeping things, and birds of the heavens; for it repenteth me that I have made them.  But Noah found favor in the eyes of Jehovah.

These are the generations of Noah. Noah was a righteous man, and perfect in his generations: Noah walked with God.  And Noah begat three sons, Shem, Ham, and Japheth.  And the earth was corrupt before God, and the earth was filled with vio- Rh


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 subjected when working as a factory boy in a cotton mill, and described the resolution which he had then formed, that if ever it was in his power he would endeavour to ameliorate the condition of that class, Sir James Graham rose immediately after him, and declared, amidst the cheers of the House, that he did not before know that Mr. Brotherton's origin had been so humble, but that it rendered him more proud than he had ever before been of the House of Commons, to think that a person risen from that condition should be able to sit side by side, on equal terms, with the hereditary gentry of the land.

The late Mr. Fox, member for Oldham, was accustomed to introduce his recollections of past times with the words, "When I was working as a weaver boy at Norwich"; and there are other members of Parliament, still living, whose origin has been equally humble. Mr. Lindsay, the well-know ship-owner, until recently member for Sunderland, once told the simple story of his life to the electors of Weymouth, in answer to an attack made upon him by his political opponents. He had been left an orphan at fourteen, and when he left Glasgow for Liverpool to push his way in the world, not being able to pay the usual fare, the captain of the steamer agreed to take his labour in exchange, and the boy worked his passage by trimming the coals in the coal hole. At Liverpool he remained for seven weeks before he could obtain employment, during which time he lived in sheds and fared hardly; until at last he found shelter on board a West Indiaman. He entered as a boy, and before he was nineteen, by steady good conduct he had risen to the command of a


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 ship. At twenty-three he retired from the sea, and settled on shore, after which his progress was rapid. "He had prospered," he said, "by steady industry, by constant work, and by ever keeping in view the great principle of doing to others as you would be done by."

The career of Mr. William Jackson, of Birkenhead, the present member for North Derbyshire, bears considerable resemblance to that of Mr. Lindsay. His father, a surgeon at Lancaster, died, leaving a family of eleven children, of whom William Jackson was the seventh son. The elder boys had been well educated while the father lived, but at his death the younger members had to shift for themselves. William, when under twelve years old, was taken from school, and put to hard work at a ship's side from six in the morning till nine at night. His master falling ill, the boy was taken into the counting-house, where he had more leisure. This gave him an opportunity of reading, and having obtained access to a set of the 'Encyclopædia Britannica,' he read the volumes through from A to Z, partly by day, but chiefly at night. He afterwards put himself to a trade, was diligent, and succeeded in it. Now he has ships sailing on almost every sea, and holds commercial relations with nearly every country on the globe.

Among like men of the same class may be ranked the late Richard Cobden, whose start in life was equally humble. The son of a small farmer at Midhurst in Sussex, he was sent at an early age to London and employed as a boy in a warehouse in the City. He was diligent, well conducted, and eager for information. His master, a man of the old school, warned him against too


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 much reading; but the boy went on in his own course, storing his mind with the wealth found in books. He was promoted from one position of trust to another—became a traveller for his house—secured a large connection, and eventually started in business as a calico printer at Manchester. Taking an interest in public questions, more especially in popular education, his attention was gradually drawn to the subject of the Corn Laws, to the repeal of which he may be said to have devoted his fortune and his life. It may be mentioned as a curious fact that the first speech he delivered in public was a total failure. But he had great perseverance, application, and energy; and with persistency and practice, he became at length one of the most persuasive and effective of public speakers, extorting the disinterested eulogy of even Sir Robert Peel himself. M. Drouyn de Lhuys, the French ambassador, has eloquently said of Mr. Cobden, that he was "a living proof of what merit, perseverance, and labour can accomplish; one of the most complete examples of those men who, sprung from the humblest ranks of society, raise themselves to the highest rank in public estimation by the effect of their own worth and of their personal services; finally, one of the rarest examples of the solid qualities inherent in the English character."

In all these cases, strenuous individual application was the price paid for distinction; excellence. of any sort being invariably placed beyond the reach of indolence. It is the diligent hand and head alone that maketh rich—in self-culture, growth in wisdom, and in business. Even when men are born to wealth and high social position, any solid


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 reputation which they may individually achieve can only be attained by energetic application; for though an inheritance of acres may be bequeathed, an inheritance of knowledge and wisdom cannot. The wealthy man may pay others for doing his work for him, but it is impossible to get his thinking done for him by another, or to purchase any kind of self-culture. Indeed, the doctrine that excellence in any pursuit is only to be achieved by laborious application, holds as true in the case of the man of wealth as in that of Drew and Gifford, whose only school was a cobbler's stall, or Hugh Miller, whose only college was a Cromarty stone quarry.

Riches and ease, it is perfectly clear, are not necessary for man's highest culture, else had not the world been so largely indebted in all times to those who have sprung from the humbler ranks. An easy and luxurious existence does not train men to effort or encounter with difficulty; nor does it awaken that consciousness of power which is so necessary for energetic and effective action in life. Indeed, so far from poverty being a misfortune, it may, by vigorous self-help, be converted even into a blessing; rousing a man to that struggle with the world in which, though some may purchase ease by degradation, the right-minded and true-hearted find strength, confidence, and triumph. Bacon says, "Men seem neither to understand their riches nor their strength of the former they believe greater things than they should; of the latter much less. Self-reliance and self-denial will teach a man to drink out of his own cistern, and eat his own sweet bread, and to learn and labour truly to get his living, and carefully to expend the good things committed to his trust."


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 quality as War and Peace; and I read Policoushka and most of his short stories with a sense of my unity with their people such as I had never felt with the people of other fiction.

His didactic stories, like all stories of the sort, dwindle into allegories; perhaps they do their work the better for this, with the simple intelligences they address; but I think that where Tolstoy becomes impatient of his office of artist, and prefers to be directly a teacher, he robs himself of more than half his strength with those he can move only through the realization of themselves in others. The simple pathos, and the apparent indirectness of such a tale as that of Policoushka, the peasant conscript, is of vastly more value to the world at large than all his parables; and The Death of Ivan Ilyitch, the Philistine worldling, will turn the hearts of many more from the love of the world than such pale fables of the early Christian life as Work while ye have the Light. A man's gifts are not given him for nothing, and the man who has the great gift of dramatic fiction has no right to cast it away or to let it rust out in disuse.

Terrible as the Kreutzer Sonata was, it had a moral effect dramatically which it lost altogether when the author descended to exegesis, and applied to marriage


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 the lesson of one evil marriage. In fine, Tolstoy is certainly not to be held up as infallible. He is very distinctly fallible, but I think his life is not less instructive because in certain things it seems a failure. There was but one life ever lived upon the earth which was without failure, and that was Christ's, whose erring and stumbling follower Tolstoy is. There is no other example, no other ideal, and the chief use of Tolstoy is to enforce this fact in our age, after nineteen centuries of hopeless endeavor to substitute ceremony for character, and the creed for the life. I recognize the truth of this without pretending to have been changed in anything but my point of view of it. What I feel sure is that I can never look at life in the mean and sordid way that I did before I read Tolstoy.

Artistically, he has shown me a greatness that he can never teach me. I am long past the age when I could wish to form myself upon another writer, and I do not think I could now insensibly take on the likeness of another; but his work has been a revelation and a delight to me, such as I am sure I can never know again. I do not believe that in the whole course of my reading, and not even in the early moment of my literary enthusiasms, I have known such utter satisfaction in any writer, and this supreme joy


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 has come to me at a time of life when new friendships, not to say new passions, are rare and reluctant. It is as if the best wine at this high feast where I have sat so long had been kept for the last, and I need not deny a miracle in it in order to attest my skill in judging vintages. In fact, I prefer to believe that my life has been full of miracles, and that the good has always come to me at the right time, so that I could profit most by it. I believe if I had not turned the corner of my fiftieth year, when I first knew Tolstoy, I should not have been able to know him as fully as I did. He has been to me that final consciousness, which he speaks of so wisely in his essay on Life. I came in it to the knowledge of myself in ways I had not dreamt of before, and began at least to discern my relations to the race, without which we are each nothing. The supreme art in literature had its highest effect in making me set art forever below humanity, and it is with the wish to offer the greatest homage to his heart and mind, which any man can pay another, that I close this record with the name of Lyof Tolstoy.


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 Riches are so great a temptation to ease and self-indulgence, to which men are by nature prone, that the glory is all the greater of those who, born to ample fortunes, nevertheless take an active part in the work of their generation—who "scorn delights and live laborious days." It is to the honour of the wealthier ranks in this country that they are not idlers; for they do their fair share of the work of the state, and usually take more than their fair share of its dangers. It was a fine thing said of a subaltern officer in the Peninsular campaigns, observed trudging along through mud and mire by the side of his regiment, "There goes l. a year!" and in our own day, the bleak slopes of Sebastopol and the burning soil of India have borne witness to the like noble self-denial and devotion on the part of our gentler classes; many a gallant and noble fellow, of rank and estate, having risked his life, or lost it, in one or other of those fields of action, in the service of his country.

Nor have the wealthier classes been undistinguished in the more peaceful pursuits of philosophy and science. Take, for instance, the great names of Bacon, the father of modern philosophy, and of Worcester, Boyle, Cavendish, Talbot, and Rosse, in science. The last named may be regarded as the great mechanic of the peerage; a man who, if he had not been born a peer, would probably have taken the highest rank as an inventor. So thorough is his knowledge of smith-work that he is said to have been pressed on one occasion to accept the foremanship of a large workshop, by a manufacturer to whom his rank was unknown. The great Rosse telescope, of his own fabrication, is certainly the most


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 extraordinary instrument of the kind that has yet been constructed.

But it is principally in the departments of politics and literature that we find the most energetic labourers amongst our higher classes. Success in these lines of action, as in all others, can only be achieved through industry, practice, and study; and the great Minister, or parliamentary leader, must necessarily be amongst the very hardest of workers. Such was Palmerston; and such are Derby and Russell, Disraeli and Gladstone. These men have had the benefit of no Ten Hours Bill, but have often, during the busy season of Parliament, worked "double shift," almost day and night. One of the most illustrious of such workers in modern times was unquestionably the late Sir Robert Peel. He possessed in an extraordinary degree the power of continuous intellectual labour, nor did he spare himself. His career, indeed, presented a remarkable example of how much a man of comparatively moderate powers can accomplish by means of assiduous application and indefatigable industry. During the forty years that he held a seat in Parliament, his labours were prodigious. He was a most conscientious man, and whatever he undertook to do, he did thoroughly. All his speeches bear evidence of his careful study of everything that had been spoken or written on the subject under consideration. He was elaborate almost to excess; and spared no pains to adapt himself to the various capacities of his audience. Withal, he possessed much practical sagacity, great strength of purpose, and power to direct the issues of action with steady hand and eye. In one respect he surpassed most men: his principles broadened


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 and enlarged with time; and age, instead of contracting, only served to mellow and ripen his nature. To the last he continued open to the reception of new views, and, though many thought him cautious to excess, he did not allow himself to fall into that indiscriminating admiration of the past, which is the palsy of many minds similarly educated, and renders the old age of many nothing but a pity.

The indefatigable industry of Lord Brougham has become almost proverbial. His public labours have extended over a period of upwards of sixty years, during which he has ranged over many fields—of law, literature, politics, and science,—and achieved distinction in them all. How he contrived it, has been to many a mystery. Once, when Sir Samuel Romilly was requested to undertake some new work, he excused himself by saying that he had no time; "but," he added, "go with it to that fellow Brougham, he seems to have time for everything." The secret of it was, that he never left a minute unemployed; withal he possessed a constitution of iron. When arrived at an age at which most men would have retired from the world to enjoy their hard-earned leisure, perhaps to doze away their time in an easy chair, Lord Brougham commenced and prosecuted a series of elaborate investigations as to the laws of Light, and he submitted the results to the most scientific audiences that Paris and London could muster. About the same time, he was passing through the press his admirable sketches of the 'Men of Science and Literature of the Reign of George III.,' and taking his full share of the law business and the political discussions in the


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 House of Lords. Sydney Smith once recommended him to confine himself to only the transaction of so much business as three strong men could get through. But such was Brougham's love of work—long become a habit—that no amount of application seems to have been too great for him; and such was his love of excellence, that it has been said of him that if his station in life had been only that of a shoe-black, he would never have rested satisfied until he had become the best shoe-black in England.

Another hard-working man of the same class is Sir E. Bulwer Lytton. Few writers have done more, or achieved higher distinction in various walks—as a novelist, poet, dramatist, historian, essayist, orator, and politician. He has worked his way step by step, disdainful of ease, and animated throughout by the ardent desire to excel. On the score of mere industry, there are few living English writers who have written so much, and none that have produced so much of high quality. The industry of Bulwer is entitled to all the greater praise that it has been entirely self-imposed. To hunt, and shoot, and live at ease,—to frequent the clubs and enjoy the opera, with the variety of London visiting and sight-seeing during the "season," and then off to the country mansion, with its well-stocked preserves, and its thousand delightful out-door pleasures,—to travel abroad, to Paris, Vienna, or Rome,—all this is excessively attractive to a lover of pleasure and a man of fortune, and by no means calculated to make him voluntarily undertake continuous labour of any kind. Yet these pleasures, all within his reach, Bulwer must, as compared with men born


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 to similar estate, have denied himself in assuming the position and pursuing the career of a literary man. Like Byron, his first effort was poetical ('Weeds and Wild Flowers'), and a failure. His second was a novel ('Falkland'), and it proved a failure too. A man of weaker nerve would have dropped authorship; but Bulwer had pluck and perseverance; and he worked on, determined to succeed. He was incessantly industrious, read extensively, and from failure went courageously onwards to success. 'Pelham' followed 'Falkland' within a year, and the remainder of Bulwer's literary life, now extending over a period of thirty years, has been a succession of triumphs.

Mr. Disraeli affords a similar instance of the power of industry and application in working out an eminent public career. His first achievements were, like Bulwer's, in literature; and he reached success only through a succession of failures. His 'Wondrous Tale of Alroy' and 'Revolutionary Epic' were laughed at, and regarded as indications of literary lunacy. But he worked on in other directions, and his 'Coningsby,' 'Sybil,' and 'Tancred,' proved the sterling stuff of which he was made. As an orator too, his first appearance in the House of Commons was a failure. It was spoken of as "more screaming than a Adelphi farce." Though composed in a grand and ambitious strain, every sentence was hailed with "loud laughter." 'Hamlet' played as a comedy were nothing to it. But he concluded with a sentence which embodied a prophecy. Writhing under the laughter with which his studied eloquence had been received, he exclaimed, "I have begun several times many things, and have


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22 "I might," said the millionaire. He waited a second reflectively, and then went on. "There are several things I might do, but there's only one that will be any real good. How much pluck have you got, Ruthie?"

She stared at him. He nodded back at her.

"I mean just what I say. Have you got the grit to admit to all the world that you’ve made a mistake. There's only one way out of this mess, Ruthie. Cut your losses and start afresh."

"You mean"

"Divorce."

"Divorce!"

Van Aldin smiled drily.

"You say that word, Ruth, as though you’d never heard it before. And yet your friends are doing it all round you every day."

"Oh! I know that. But"

She stopped, biting her lip. Her father nodded comprehendingly.

"I know, Ruth. You're like me, you can't bear to let go. But I've learnt, and you've got to learn, that there are times when it's the only way. I might find ways of whistling Derek back to you, but it would all come to the same in the end. He's no good, Ruth; he's rotten through and through. And mind you, I blame myself for ever letting you marry him. But you were kind of set on having him, and he seemed in earnest about turning over a new leaf—and well, I'd crossed you once, honey . . ."

He did not look at her as he said the last words. Had he done so, he might have seen the swift colour that came up in her face.


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Talk:Natural Law; or The Science of Justice: A Treatise on Natural Law, Natural Justice, Natural Rights, Natural Liberty, and Natural Society; Showing that All Legislation Whatsoever is an Absurdity, a Usurpation, and a Crime. Part First.

kamaluddin789801@gmkail.comkakam
kamaluddin789801@gmail.comka kam 2A02:CB80:421F:1CED:17A9:3E6E:A1A2:441E 20:59, 12 January 2024 (UTC)


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 succeeded in them at last. I shall sit down now, but the time will come when you will hear me." The time did come; and how Disraeli succeeded in at length commanding the attention of the first assembly of gentlemen in the world, affords a striking illustration of what energy and determination will do; for Disraeli earned his position by dint of patient industry. He did not, as many young men do, having once failed, retire dejected, to mope and whine in a corner, but diligently set himself to work. He carefully unlearnt his faults, studied the character of his audience, practised sedulously the art of speech, and industriously filled his mind with the elements of parliamentary knowledge. He worked patiently for success; and it came, but slowly: then the House laughed with him, instead of at him. The recollection of his early failure was effaced, and by general consent he was at length admitted to be one of the most finished and effective of parliamentary speakers.

Although much may be accomplished by means of individual industry and energy, as these and other instances set forth in the following pages serve to illustrate, it must at the same time be acknowledged that the help which we derive from others in the journey of life is of very great importance. The poet Wordsworth has well said that "these two things, contradictory though they may seem, must go together—manly dependence and manly independence, manly reliance and manly self-reliance." From infancy to old age, all are more or less indebted to others for nurture and culture; and the best and strongest are usually found the readiest to acknowledge such help.


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 the nakedness of a brother of one's father. 22 Not to have sexual intercourse with a married woman. 23 Not to have sexual intercourse with a menstruous woman. 24 Not to marry amongst the nations. 25 That an Ammonite or Moabite may not enter the congregation of the Lord. 26 Not to keep a third generation Egyptian from entering the congregation. 27 Not to keep a third generation Edomite from entering the congregation. 28 That a bastard may not enter the congregation. 29 That a eunuch may not enter the congregation. 30 Not to castrate a male, and not even a domestic animal, a beast or a fowl. 31 That the High Priest may not take a widow in marriage. 32 That a High Priest may not have sexual intercourse with a widow even without marriage. 33 is a positive commandment that a High Priest take an adolescent virgin in marriage. 34 That a priest not take a divorced woman in marriage. 35 That he not take a prostitute in marriage. 36 That he not take a profaned woman in marriage. 37 That a person not draw near to any of the forbidden relations, and even without sexual intercourse.

They comprise twenty-eight commandments: Four positive commandments and twenty-four negative commandments.1 To examine the signs of a domestic animal and a beast to make a difference between an unclean one to a clean one. 2 To examine the signs of the fowl to make a difference between an unclean one to a clean one. 3 To examine the signs of fish to make a difference between an unclean one to a clean one. 4 To examine the signs of locusts to make a difference between an unclean one to a clean one. 5 Not to eat an unclean domestic animal and beast. 6 Not to eat an unclean fowl. 7 Not to eat unclean fish. 8 Not to eat a swarming thing that flies. 9 Not to eat a swarming thing of the earth. 10 Not to eat a creeping thing of the earth. 11 Not to eat a worm of the fruit when it will go out to the earth. 12 Not to eat a swarming thing of the waters. 13 Not to eat a carcass. 14 Not to derive benefit with an ox that was stoned. 15 Not to eat that which was torn of beasts. 16 Not to eat a limb of a living animal. 17 Not to eat blood. 18 Not to eat fat of a clean domesticated animal. 19 Not to eat the sciatic nerve. 20 Not to eat meat with milk. 21 Not to cook it. 22 Not to eat bread of new grain. 23 Not to eat of the new grain parched. 24 Not to eat of the new ears fresh. 25 Not to eat fruit within the first three years. 26 Not to eat diverse kinds of the vineyard. 27 Not to eat food that has not yet been tithed. 28 Not to drink wine that has been used as an idolatrous libation.

They comprise five commandments: Three positive commandments and two negative commandments.1 To slaughter and afterwards he may eat. 2 Not to slaughter "him and his offspring" in one day. 3 To cover the blood of a beast and fowl. 4 Not to take the mother with the offspring. 5 To send the mother away if he took her with the offspring. In conclusion, all the commandments that are included in this book are seventy. Eight of them, positive commandments; and sixty-two negative commandments.

It contains laws on four topics; and this is their order: Laws of Oaths; Laws of Vows; Laws of Nazariteship; Laws of Appraisals and Devoted Property.

They comprise five commandments: One positive commandment and four negative commandments.1 Not to swear in His Name for falsehood. 2 Not to take His Name in vain. 3 Not to deny with a deposit. 4 Not to swear on the denial of money. 5 To swear in His Name in truth.

They comprise three commandments: Two positive commandments and one negative commandment.1 That he should observe that which has gone out of his lips and he should do as he vowed. 2 That he should not break his word. 3 That the vow or the oath should be nullified; and this is the law of nullification of vows that is explicit in the Written Torah.

They comprise ten commandments: Two positive commandments and eight negative commandments.1 That the Nazirite should let the locks grow long. 2 That he should not shave his hair all the days of his Nazariteship. 3 That the Nazirite should not drink wine and not a mixture of wine and even their vinegar. 4 That he should not eat moist grapes. 5 That he should not eat raisins. 6 That he should not eat grape seeds. 7 That he should not eat grape skins. 8 That he should not come in to the tent of the corpse. 9 That he should not become defiled by corpses. 10 That he should shave on the sacrifices when he will complete his Nazariteship or when he will become defiled.

They comprise seven commandments: Five positive commandments and two negative commandments.1 To judge in the appraisals of man as is explicit in the Torah; and this is the law of appraisals of the man. 2 The law of appraisals of an animal. 3 The law of appraisals of houses. 4 The law of appraisals of fields. 5 The law of one who devoted his properties. 6 That devoted property should not be sold. 7 That devoted property should not be redeemed. In conclusion, all the commandments that are included in this book are twenty-five. Ten of them, positive commandments; and fifteen negative commandments.

It contains laws on seven topics; and this is their order: Laws of Diverse Species; Laws of Gifts to the Poor; Laws of Heave Offerings; Laws of Tithes; Laws of Second Tithes and Fourth Year's Fruit; Laws of First Fruits and other Gifts to Priests Outside the Sanctuary; Laws of the Sabbatical Year and the Jubilee.

They comprise five negative commandments.1 Not to sow diverse seeds. 2 Not to sow grain or vegetation in a vineyard. 3 Not to let an animal gender with a diverse species. 4 Not to do work with animals of diverse species at once. 5 Not to wear diverse species.

They comprise thirteen commandments: Seven positive commandments and six negative commandments.1 To leave over a corner. 2 That he should not wholly reap the corner. 3 To leave over any gleaning. 4 That he should not gather the gleaning. 5 To leave over culms in a vineyard. 6 That he should not glean the vineyard. 7 To leave over an individual of the vineyard. 8 That he should not gather an individual of the vineyard. 9 To leave over the forgotten. 10 That he should not return to take the forgotten. 11 To separate a tithe for the poor. 12 To give charity as the sufficiency of the hand. 13 That he should not harden his heart on the poor.

They comprise eight commandments: Two positive commandments and six negative commandments.1 To separate the Great Offering. 2 To separate the tithe of the tithes. 3 That he should not give precedence to offerings and tithes, one to another, but he should separate in the order. 4 That a common man should not eat of a heave offering. 5 That even a tenant of a priest, or his hired servant, should not eat of a heave offering. 6 That an uncircumcised man should not eat of a heave offering. 7 That a ritually unclean priest should not eat of a heave offering. 8 That a profaned woman should not eat of a heave offering, and neither of that which is lifted up from the Holies.

One positive commandment and that is to separate the First Tithe each and every year of the sowing years and they should give it to the Levites.

They comprise nine commandments: Three positive commandments and six negative commandments.1 To separate the Second Tithe. 2 Not to spend its money on other needs of the man, except for eating and drinking and anointing. 3 Not to eat it with impurity. 4 Not to eat it in mourning before burial. 5 Not to eat the Second Tithe of grain outside of Jerusalem. 6 Not to eat Tithe of wine outside of Jerusalem. 7 Not to eat Tithe of olive oil outside of Jerusalem. 8 That the Fourth Year's Fruit should be completely holy and its rule is that it is to be eaten in Jerusalem for its owners like the Second Tithe for each thing. 9 To confess the Confession of Tithing.

with the other Gifts to Priests Outside the Sanctuary: They comprise nine commandments: Eight positive commandments and one negative commandment.1 To separate the First Fruits and to bring them up to the Sanctuary. 2 That the priest should not eat First Fruits outside of Jerusalem. 3 To read upon them. 4 To separate cake for the priest. 5 To give the foreleg, cheeks and maw to the priest. 6 To give him the first of the fleece. 7 To redeem the firstborn son and to give his redemption to the priest. 8 To redeem the firstling of an ass and to give its redemption to the priest. 9 To break the neck of the firstling of an ass if he didn't want to redeem it.

They comprise twenty-two commandments: Nine positive commandments and thirteen negative commandments.1 That the land should rest from its work on the sabbatical year. 2 That he should not work the work of the land on this year. 3 That he should not work the work of the tree on this year. 4 That he should not reap the aftergrowth as is the custom of the reapers. 5 That he should not pick the undressed vines as is the custom of the pickers. 6 That he should let what the land will produce rest. 7 That he should drop all of his loans. 8 That he should not exact it and he should not demand it from the borrower. 9 That he should not withhold from to lend before the sabbatical year in order that he should not loose his money. 10 To count seven times seven years. 11 To sanctify the fiftieth year. 12 To blow with a shofar on the Tenth of Tishri in order for the slaves to go out free. 13 Not to work the earth on this year. 14 That he should not reap its aftergrowths as is the custom of the reapers. 15 That he should not pick its undressed vines as is the custom of the pickers. 16 To give salvation to the land on this year; and that is the law of a field of estate and a bought field. 17 That the land should not be sold in perpetuity. 18 The law of houses of walled cities. 19 That the whole Tribe of Levi should not take possession in the Land of Israel; but they are given cities as gift to settle in them. 20 That the Tribe of Levi should not take part in the spoil. 21 To give to the Levites cities to dwell in; and their open lands. 22 That the open lands of their cities should not be sold, but they are always redeemed, both before the Jubilee and after the Jubilee. In conclusion, all the commandments that are included in this book are sixty-seven. Thirty of them, positive commandments; and thirty-seven negative commandments.

It contains laws on nine topics; and this is their order: Laws of the Chosen Temple; Laws of Vessels of the Sanctuary and Those who Serve Therein; Laws of Admission into the Sanctuary; Laws of Things Forbidden on the Altar; Laws of Sacrificial Procedure; Laws of the Daily Offerings and Additional Offerings; Laws of Sacrifices Rendered Unfit; Laws of the Service on the Day of Atonement; Laws of Trespass.

They comprise six commandments: Three positive commandments and three negative commandments.1 To build a Sanctuary. 2 Not to build the altar of hewn stones. 3 Not to go up by steps unto it. 4 To fear the Sanctuary. 5 To keep the Sanctuary around and around. 6 Not to rest from the keeping of the Sanctuary.

They comprise fourteen commandments: Six positive commandments and eight negative commandments.1 To make the anointing oil. 2 Not to make like its kind. 3 Not to anoint oneself from it. 4 Not to make like the composition of the incense. 5 Not to offer up on the golden altar, except for the incense. 6 To carry the Ark on the shoulder. 7 That the staves should not be removed from it. 8 That the Levite should serve in the Sanctuary. 9 That one should not do the work of his companion in the Sanctuary. 10 To sanctify the priest for the service. 11 That all the guards should be equal on the festivals. 12 To wear the garments of the priesthood for the service. 13 That the robe should not be rent. 14 That the breastplate should not be loosed from the ephod.

They comprise fifteen commandments: Two positive commandments and thirteen negative commandments.1 That he should not enter the Sanctuary drunk. 2 That he should not enter it with the hair of his head loose. 3 That he should not enter it with rent clothes. 4 That a priest should not enter the Sanctuary at all times. 5 That a priest should not leave the Sanctuary during the time of the service. 6 To send ritually unclean people out of the Sanctuary. 7 That a ritually unclean person should not enter the Sanctuary. 8 That a ritually unclean person should not enter the Temple Mount. 9 That a ritually unclean person should not serve. 10 That one who has immersed on that day should not serve. 11 That he who serves should sanctify his hands and his feet. 12 That one who has a blemish should not enter the Sanctuary and the Altar. 13 That one who has a blemish should not serve. 14 That one who has a temporary blemish should not serve. 15 That a foreigner should not serve.

They comprise fourteen commandments: Four positive commandments and ten negative commandments.1 To sacrifice all the sacrifices unblemished. 2 Not to sanctify that which has a blemish for the Altar. 3 That it should not be slaughtered. 4 That its blood should not be dashed. 5 That he should not offer up its fat. 6 That he should not sacrifice an animal with a temporary blemish. 7 That he should not sacrifice an animal with a blemish, even among the sacrifices of the Cutheans. 8 That he should not place a blemish in sacrificial animals. 9 To redeem invalid sacrificial animals. 10 To sacrifice from the eighth day and onwards; and before this time it is called lacking time, and it is not sacrificed. 11 Not to sacrifice a "hire" and a "price". 12 Not to offer up leaven and honey. 13 To salt all the sacrifices. 14 Not to allow salt to be lacking from the sacrifices.

They comprise twenty-three commandments: Ten positive commandments and thirteen negative commandments.1 To perform the burnt offering as its procedures that are written in the order. 2 Not to eat flesh of the burnt offering. 3 The order of the sin offering. 4 Not to eat of the flesh of the internal sin offerings. 5 That he should not divide with the sin offering of fowl. 6 The order of the guilt offering. 7 That the priests should eat the flesh of the Holy of Holies in the Sanctuary. 8 That they should not eat them outside of the Temple court. 9 That a foreigner should not eat from the Holy of Holies. 10 The order of the peace offering. 11 Not to eat flesh of the "Light Holies" before the dashing of their blood. 12 To perform each offering as the order of its procedures that are written in the Torah. 13 That he should not put oil upon an offering of a sinner. 14 Not to put frankincense thereon. 15 That an offering of a priest should not be eaten. 16 That an offering of hametz should not be baked. 17 That the priests should eat the remnants of the offerings. 18 That he should bring all his vows and freewill offerings on the festival that he meets first. 19

They comprise nineteen commandments: Eighteen positive commandments and one negative commandment.1

They comprise eight commandments: Two positive commandments and six negative commandments.1

They comprise one positive commandment and that is to

They comprise three commandments: One positive commandment and two negative commandments.1

It contains laws on six topics; and this is their order: Laws of the Paschal Offering; Laws of the Festival Offering; Laws of Firstlings; Laws of Unintentional Transgressions; Laws of Those with Incomplete Atonement; Laws of Substitution.

They comprise sixteen commandments: Four positive commandments and twelve negative commandments.1

They comprise six commandments: Four positive commandments and two negative commandments.1

They comprise five commandments: Two positive commandment and three negative commandments.1

They comprise five positive commandments.1

They comprise four positive commandments.


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 Take, for example, the career of the late Alexis de Tocqueville, a man doubly well-born, for his father was a distinguished peer of France, and his mother a grand-daughter of Malesherbes. Through powerful family influence, he was appointed Judge Auditor at Versailles when only twenty-one; but probably feeling that he had not fairly won the position by merit, he determined to give it up and owe his future advancement in life to himself alone. "A foolish resolution," some will say; but De Tocqueville bravely acted it out. He resigned his appointment, and made arrangements to leave France for the purpose of travelling through the United States, the results of which were published in his great book on 'Democracy in America.' His friend and travelling companion, Gustave de Beaumont, has described his indefatigable industry during this journey. "His nature," he says, "was wholly averse to idleness, and whether he was travelling or resting, his mind was always at work With Alexis, the most agreeable conversation was that which was the most useful. The worst day was the lost day, or the day ill spent; the least loss of time annoyed him." Tocqueville himself wrote to a friend—"There is no time of life at which one can wholly cease from action; for effort without one's self, and still more effort within, is equally necessary, if not more so, when we grow old, as it is in youth. I compare man in this world to a traveller journeying without ceasing towards a colder and colder region; the higher he goes, the faster he ought to walk. The great malady of the soul is cold. And in resisting this formidable evil, one needs not only to be sustained by the action of a


text: Index:Ginzburg - The Legends of the Jews - Volume 6.djvu


text:
Author talk:Lysander Spooner

kamaluddin789801@gmkail.comkakam ka
kamal111111 2A02:CB80:421F:1CED:17A9:3E6E:A1A2:441E 21:10, 12 January 2024 (UTC)

title: Author talk:Lysander Spooner


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 ones in another. In fine, the machine not only acts with the delicate accuracy of the human fingers, but apparently with the delicate intelligence of the human mind.

The chief commercial value of the invention consisted in its rendering the commoner sorts of cotton available for fine spinning. The manufacturers were thereby enabled to select the most suitable fibres for high-priced fabrics, and to produce the finer sorts of yarn in much larger quantities. It became possible by its means to make thread so fine that a length of miles might be spun from a single pound weight of the prepared cotton, and, worked up into the finer sorts of lace, the original shilling's worth of cotton-wool, before it passed into the hands of the consumer, might thus be increased to the value of between l. and l. sterling.

The beauty and utility of Heilmann's invention were at once appreciated by the English cotton-spinners. Six Lancashire firms united and purchased the patent for cotton-spinning for England for the sum of l.; the wool-spinners paid the same sum for the privilege of applying the process to wool; and the Messrs. Marshall, of Leeds, l. for the privilege of applying it to flax. Thus wealth suddenly flowed in upon poor Heilmann at last. But he did not live to enjoy it. Scarcely had his long labours been crowned by success than, he died, and his son, who had shared in his privations, shortly followed him.

It is at the price of lives such as these that the wonders of civilization are achieved.


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bareback

* desnudas $undefined$ puro I'm telling you the bare truth. Le estoy diciendo la pura verdad. $undefined$ vacío The apartment was completely bare when we moved in. El apartamento estaba completamente vacío cuando nos mudamos allí. $undefined$ escaso He won the race by a bare second. Ganó la carrera por un segundo escaso. to bare one's head descubrirse When the flag passed, the men bared their heads. Al pasar la bandera, los hombres se descubrieron.
 * bareback to ride bareback montar en pelo.
 * barefoot descalzo.
 * barely escasamente He had barely enough to live on. Tenía escasamente lo bastante para vivir.
 * bargain [n] trato I'll make a bargain with you. Haré un trato con Ud. $undefined$ ganga You'll find many bargains there. Ud. encontrará allí muchas gangas. [v] regatear We bargained with him before buying. Estuvimos regateando con él antes de comprar.  Tomorrow's a bargain day at this store. Mañana habrá una venta de saldos en esta tienda.
 * barge lanchón.
 * baritone [adj; n] barítono.
 * bark [n] corteza That tree has a rough bark. Ese árbol tiene una corteza áspera. [v] raspar I barked my shin. Me raspé la canilla.
 * bark [n] ladrido That dog has a shrill bark. Ese perro tiene un ladrido agudo. [v] ladrar Make the dog stop barking. Haga que el perro deje de ladrar.
 * barely cebada.
 * barn granero The barn was filled with hay and grain. El granero estaba lleno de heno y de grano.
 * barometer barómetro.
 * barracks cuartel.
 * barrel barril The truck was loaded with barrels of beer. El camión estaba cargado con barriles de cerveza. $undefined$ cañón Clean the barrel of this gun. Limpie el cañón de esta escopeta.
 * barren árido.
 * barrier obstáculo, barrera.
 * base [n] pedestal The base of the statue was still there. Todavía estaba allí el pedestal de la estátua. $undefined$ base The soldiers returned to their base. Los soldados regresaron a su base.—Run to base before he catches you. Corra a la base antes de que le coja. [adj] bajo That's a very base action. Esa es una acción muy baja.  [v] basar Success is based in honesty. El éxito está basado en la honradez.
 * baseball beisbol (game).
 * basement sótano.
 * bashful tímido.
 * basic básico.
 * basin palangana (for washing).
 * basis base.
 * basket cesta, canasta He brought a basket of fruit. Trajo una canasta de fruta.
 * basketball basketball.
 * bass (singer) bajo.
 * bass (fish) lubina, róbalo.
 * baste hilvanar Why don't you baste the seam? ¿Por qué no hilvana Ud. la costur? $undefined$ lardear Baste the chicken with butter every half hour. Lardee Ud. el pollo con mantequilla cada media hora.
 * bat [n] bate He hit the ball with the bat. Dió con el bate a la pelota [v] batear He batted the ball over the fence. Bateó la pelota por encima de la cerca.  at bat bateando Who's at bat? ¿Quién está bateando?
 * bat murciélago I'm afraid of bats. Tengo miedo a los murciélagod. blind as a bat ciego como un topo [literally, "as a mole"].
 * batch (of bread) hornada.
 * bath baño Where can I take a bath? ¿Dónde puedo tomar un baño?
 * bathe bañar What time do you usually bathe the baby? ¿A qué hora baña Ud. al niño usualmente? $undefined$ bañarse We went bathing in the lake. Nos bañamos en el lago.
 * bathing cap gorro de baño.
 * bathing suit traje de baño.
 * bathrobe albornoz, bata de baño.
 * bathroom cuarto de baño.
 * bath towel toalla de baño.
 * bathtub bañera, baño, [Am] tina.
 * batter (cooking) batido.
 * batter down derribar.
 * battery batería My radio needs a new battery. Mi radio necesita una nueva batería.—We silenced the enemy battery. Silenciamos la batería enemiga. assault and battery agresión.
 * battle [n] batalla The battle was fought at the river. La batalla se libró junto al río. [v] batirse The two armies bat-


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'''Genesis 42:4 find anyone like this man, in whom the Spirit of God abides?”

Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one as discerning and wise as you. You shall be in charge of my house, and all my people are to obey your commands. Only with regard to the throne will I be greater than you.”

Pharaoh also told Joseph, “I hereby place you over all the land of Egypt.” Then Pharaoh removed the signet ring from his finger, put it on Joseph’s finger, clothed him in garments of fine linen, and placed a gold chain around his neck. He had Joseph ride in his second chariot, with men calling out before him, “Bow the knee!” So he placed him over all the land of Egypt.

And Pharaoh declared to Joseph, “I am Pharaoh, but without your permission, no one in all the land of Egypt shall lift his hand or foot.”

Pharaoh gave Joseph the name Zaphenath-paneah, and he gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph took charge of all the land of Egypt.

The Seven Years of Plenty

Now Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph left Pharaoh’s presence and traveled throughout the land of Egypt.

During the seven years of abundance, the land brought forth bountifully. During those seven years, Joseph collected all the excess food in the land of Egypt and stored it in the cities. In every city he laid up the food from the fields around it. So Joseph stored up grain in such abundance, like the sand of the sea, that he stopped keeping track of it; for it was beyond measure.

Before the years of famine arrived, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. Joseph named the firstborn Manasseh, saying, “God has made me forget all my hardship and all my father’s household.” And the second son he named Ephraim, saying, “God has made me fruitful in the land of my affliction.”

The Famine Begins

When the seven years of abundance in the land of Egypt came to an end, the seven years of famine began, just as Joseph had said. And although there was famine in every country, there was food throughout the land of Egypt. When extreme hunger came to all the land of Egypt and the people cried out to Pharaoh for food, he told all the Egyptians, “Go to Joseph and do whatever he tells you.”

When the famine had spread over all the land, Joseph opened up all the storehouses and sold grain to the Egyptians; for the famine was severe in the land of Egypt. And every nation came to Joseph in Egypt to buy grain, because the famine was severe over all the earth. Joseph’s Brothers Sent to Egypt

When Jacob learned that there was grain in Egypt, he said to his sons, “Why are you staring at one another?”

“Look,” he added, “I have heard that there is grain in Egypt. Go down there and buy some for us, so that we may live and not die.”

So ten of Joseph’s brothers went down to buy grain from Egypt. But Jacob did not send


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'''54 Joseph’s brother Benjamin with his brothers, for he said, “I am afraid that harm might befall him.”

So the sons of Israel were among those who came to buy grain, since the famine had also spread to the land of Canaan.

Now Joseph was the ruler of the land; he was the one who sold grain to all its people. So when his brothers arrived, they bowed down before him with their faces to the ground. And when Joseph saw his brothers, he recognized them, but he treated them as strangers and spoke harshly to them. “Where have you come from?” he asked.

“From the land of Canaan,” they replied. “We are here to buy food.”

Although Joseph recognized his brothers, they did not recognize him. Joseph remembered his dreams about them and said, “You are spies! You have come to see if our land is vulnerable.”

“Not so, my lord,” they replied. “Your servants have come to buy food. We are all sons of one man. Your servants are honest men, not spies.”

“No,” he told them. “You have come to see if our land is vulnerable.”

But they answered, “Your servants are twelve brothers, the sons of one man in the land of Canaan. The youngest is now with our father, and one is no more.”

Then Joseph declared, “Just as I said, you are spies! And this is how you will be tested: As surely as Pharaoh lives, you shall not leave this place unless your youngest brother comes here. Send one of your number to get your brother; the rest of you will be confined so that the truth of your words may be tested. If they are untrue, then as surely as Pharaoh lives, you are spies!”

So Joseph imprisoned them for three days, and on the third day he said to them, “I fear God. So do this and you will live: If you are honest, leave one of your brothers in custody while the rest of you go and take back grain to relieve the hunger of your households. Then bring your youngest brother to me so that your words can be verified, that you may not die.”

And to this they consented.

Then they said to one another, “Surely we are being punished because of our brother. We saw his anguish when he pleaded with us, but we would not listen. That is why this distress has come upon us.”

And Reuben responded, “Didn’t I tell you not to sin against the boy? But you would not listen. Now we must account for his blood!”

They did not realize that Joseph understood them, since there was an interpreter between them. And he turned away from them and wept. When he turned back and spoke to them, he took Simeon from them and had him bound before their eyes.

Joseph’s Brothers Return to Canaan

Then Joseph gave orders to fill their bags with grain, to return each man’s silver to his sack, and to give them provisions for their journey. This order was carried out, and they loaded the grain on their donkeys and departed.

At the place where they lodged for the night, one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of the sack. “My silver has been returned!” he said to his brothers. “It is here in my sack.”


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'''Genesis 43:12 Their hearts sank, and trembling, they turned to one another and said, “What is this that God has done to us?”

When they reached their father Jacob in the land of Canaan, they described to him all that had happened to them: “The man who is lord of the land spoke harshly to us and accused us of spying on the country.

But we told him, ‘We are honest men, not spies. We are twelve brothers, sons of one father. One is no more, and the youngest is now with our father in the land of Canaan.’

Then the man who is lord of the land said to us, ‘This is how I will know whether you are honest: Leave one brother with me, take food to relieve the hunger of your households, and go. But bring your youngest brother back to me so I will know that you are not spies but honest men. Then I will give your brother back to you, and you can trade in the land.’”

As they began emptying their sacks, there in each man’s sack was his bag of silver! And when they and their father saw the bags of silver, they were dismayed.

Their father Jacob said to them, “You have deprived me of my sons. Joseph is gone and Simeon is no more. Now you want to take Benjamin. Everything is going against me!”

Then Reuben said to his father, “You may kill my two sons if I fail to bring him back to you. Put him in my care, and I will return him.”

But Jacob replied, “My son will not go down there with you, for his brother is dead, and he alone is left. If any harm comes to him on your journey, you will bring my gray hair down to Sheol in sorrow.” The Return to Egypt with Benjamin

Now the famine was still severe in the land. So when Jacob’s sons had eaten all the grain they had brought from Egypt, their father said to them, “Go back and buy us a little more food.”

But Judah replied, “The man solemnly warned us, ‘You will not see my face again unless your brother is with you.’ If you will send our brother with us, we will go down and buy food for you. But if you will not send him, we will not go; for the man told us, ‘You will not see my face again unless your brother is with you.’”

“Why did you bring this trouble upon me?” Israel asked. “Why did you tell the man you had another brother?”

They replied, “The man questioned us in detail about ourselves and our family: ‘Is your father still alive? Do you have another brother?’ And we answered him accordingly. How could we possibly know that he would say, ‘Bring your brother here’?”

And Judah said to his father Israel, “Send the boy with me, and we will go at once, so that we may live and not die—neither we, nor you, nor our children. I will guarantee his safety. You may hold me personally responsible. If I do not bring him back and set him before you, then may I bear the guilt before you all my life. If we had not delayed, we could have come and gone twice by now.”

Then their father Israel said to them, “If it must be so, then do this: Put some of the best products of the land in your packs and carry them down as a gift for the man—a little balm and a little honey, spices and myrrh, pistachios and almonds. Take double the silver with you so that you may return the silver that


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'''56 was put back into the mouths of your sacks. Perhaps it was a mistake. Take your brother as well, and return to the man at once. May God Almighty grant you mercy before the man, that he may release your other brother along with Benjamin. As for me, if I am bereaved, I am bereaved.”

So the men took these gifts, along with double the amount of silver, and Benjamin as well. Then they hurried down to Egypt and stood before Joseph.

Joseph’s Hospitality to His Brothers

When Joseph saw Benjamin with his brothers, he said to the steward of his house, “Take these men to my house. Slaughter an animal and prepare it, for they shall dine with me at noon.” The man did as Joseph had commanded and took the brothers to Joseph’s house.

But the brothers were frightened that they had been taken to Joseph’s house. “We have been brought here because of the silver that was returned in our bags the first time,” they said. “They intend to overpower us and take us as slaves, along with our donkeys.”

So they approached Joseph’s steward and spoke to him at the entrance to the house. “Please, sir,” they said, “we really did come down here the first time to buy food. But when we came to the place we lodged for the night, we opened our sacks and, behold, each of us found his silver in the mouth of his sack! It was the full amount of our silver, and we have brought it back with us. We have brought additional silver with us to buy food. We do not know who put our silver in our sacks.”

“It is fine,” said the steward. “Do not be afraid. Your God, the God of your father, gave you the treasure that was in your sacks. I received your silver.” Then he brought Simeon out to them. And the steward took the men into Joseph’s house, gave them water to wash their feet, and provided food for their donkeys.

Since the brothers had been told that they were going to eat a meal there, they prepared their gift for Joseph’s arrival at noon. When Joseph came home, they presented him with the gifts they had brought, and they bowed to the ground before him.

He asked if they were well, and then he asked, “How is your elderly father you told me about? Is he still alive?”

“Your servant our father is well,” they answered. “He is still alive.” And they bowed down to honor him.

When Joseph looked up and saw his brother Benjamin, his own mother’s son, he asked, “Is this your youngest brother, the one you told me about?” Then he declared, “May God be gracious to you, my son.”

Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. Then he washed his face and came back out. Regaining his composure, he said, “Serve the meal.”

They separately served Joseph, his brothers, and the Egyptians. They ate separately because the Egyptians would not eat with the Hebrews, since that was detestable to them. They were seated before Joseph in order by age, from the firstborn to the youngest, and the men looked at one another in astonishment. When the portions were served to them from Joseph’s table, Benjamin’s portion was five times larger than any of the others. So they feasted and drank freely with Joseph.


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'''Genesis 44:23 Benjamin and the Silver Cup

Then Joseph instructed his steward: “Fill the men’s sacks with as much food as they can carry, and put each one’s silver in the mouth of his sack. Put my cup, the silver one, in the mouth of the youngest one’s sack, along with the silver for his grain.”

So the steward did as Joseph had instructed.

At daybreak, the men were sent on their way with their donkeys. They had not gone far from the city when Joseph told his steward, “Pursue the men at once, and when you overtake them, ask, ‘Why have you repaid good with evil? Is this not the cup my master drinks from and uses for divination? What you have done is wicked!’”

When the steward overtook them, he relayed these words to them.

“Why does my lord say these things?” they asked. “Your servants could not possibly do such a thing. We even brought back to you from the land of Canaan the silver we found in the mouths of our sacks. Why would we steal silver or gold from your master’s house? If any of your servants is found to have it, he must die, and the rest will become slaves of my lord.”

“As you say,” replied the steward. “But only the one who is found with the cup will be my slave, and the rest of you shall be free of blame.”

So each one quickly lowered his sack to the ground and opened it. The steward searched, beginning with the oldest and ending with the youngest—and the cup was found in Benjamin’s sack. Then they all tore their clothes, loaded their donkeys, and returned to the city.

When Judah and his brothers arrived at Joseph’s house, he was still there, and they fell to the ground before him.

“What is this deed you have done?” Joseph declared. “Do you not know that a man like me can surely divine the truth?”

“What can we say to my lord?” Judah replied. “How can we plead? How can we justify ourselves? God has exposed the iniquity of your servants. We are now my lord’s slaves—both we and the one who was found with the cup.”

But Joseph replied, “Far be it from me to do this. The man who was found with the cup will be my slave. The rest of you may return to your father in peace.”

Judah Pleads for Benjamin

Then Judah approached Joseph and said, “Sir, please let your servant speak personally to my lord. Do not be angry with your servant, for you are equal to Pharaoh himself. My lord asked his servants, ‘Do you have a father or a brother?’

And we answered, ‘We have an elderly father and a younger brother, the child of his old age. The boy’s brother is dead. He is the only one of his mother’s sons left, and his father loves him.’

Then you told your servants, ‘Bring him down to me so that I can see him for myself.’

So we said to my lord, ‘The boy cannot leave his father. If he were to leave, his father would die.’

But you said to your servants, ‘Unless your younger brother comes down with you, you will not see my face again.’


text: Deposition of John Eastman, (Dec. 9, 2021)