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Parisi v. Davidson (405 U.S. 34)/Opinion of the Court

[p35] MR. JUSTICE STEWART delivered the opinion of the Court.

When a member of the armed forces has applied for a discharge as a conscientious objector and has exhausted all avenues of administrative relief, it is now settled that he may seek habeas corpus relief in a federal district court on the ground that the denial of his application had no basis in fact. The question in this case is whether the district court must stay its hand when court-martial proceedings are pending against the serviceman.

The petitioner, Joseph Parisi, was inducted into the Army as a draftee in August 1968. Nine months later he applied for a discharge as a conscientious objector, claiming that earlier doubts about military service had crystallized into a firm conviction that any form of military activity conflicted irreconcilably with his religious beliefs. He was interviewed by the base chaplain, the base psychiatrist, and a special hearing officer. They all attested to the petitioner's sincerity and to the religious content of his professed beliefs. In addition, the commanding general of the petitioner's Army training center and the commander of the Army hospital recommended that the petitioner be discharged as a conscientious objector. His immediate commanding officer, an Army captain, disagreed, recommending disapproval of the application on the ground that the petitioner's beliefs were based on essentially political, sociological, or philosophical views, or on a merely personal moral code.

In November 1969, the Department of the Army denied the petitioner conscientious objector status, on the grounds that his professed beliefs had become fixed prior to entering the service and that his opposition to war was not truly based upon his religious beliefs. On November 24, 1969, the petitioner applied to the Army Board for Correction of Military Records (hereafter [p36] sometimes ABCMR) for administrative review of that determination.

Four days later the petitioner commenced the present habeas corpus proceeding in the United States District Court for the Northern District of California, claiming that the Army's denial of his conscientious objector application was without basis in fact. He sought discharge from the Army and requested a preliminary injunction to prevent his transfer out of the jurisdiction of the District Court and to prohibit further training preparatory to being transferred to Vietnam. The District Court declined at that time to consider the merits of the habeas corpus petition, but it retained jurisdiction pending a decision by the ABCMR, and in the meantime enjoined Army authorities from requiring the petitioner to participate in activity or training beyond his current noncombatant duties.

Shortly thereafter the petitioner received orders to report to Fort Lewis, Washington, for deployment to Vietnam, where he was to perform noncombatant duties similar to those that had been assigned to him in this country. He sought a stay of this redeployment order pending appeal of the denial of habeas corpus, but his application was denied by the Court of Appeals, on the condition that the Army would produce him if the appeal should result in his favor. A similar stay application was subsequently denied by MR. JUSTICE DOUGLAS as Ninth Circuit Justice, Parisi v. Davidson, 396 U.S. 1233. The petitioner then reported to Fort Lewis. He refused, however, to obey a military order to board a plane for Vietnam. As a result, he was charged with violating Art. 90 of the Uniform Code of Military Justice, 10 U.S.C. § 890, and, on April 8, 1970, a court-martial convicted him of that military offense.

[p37] While the court-martial charges were pending, the Army Board for Correction of Military Records notified the petitioner that it had rejected his application for relief from the Army's denial of his conscientious objective application. The District Court then ordered the Army to show cause why the pending writ of habeas corpus should not issue. On the Government's motion, the District Court, on March 31, 1970, entered an order deferring consideration of the habeas corpus petition until final determination of the criminal charge then pending in the military court system. The Court of Appeals for the Ninth Circuit affirmed this order, concluding that "habeas proceedings were properly stayed pending the final conclusion of Parisi's military trial and his appeals therefrom," 435 F. 2d 299, 302. We granted certiorari, 402 U.S. 942.

In affirming the stay of the petitioner's federal habeas corpus proceeding until completion of the military courts' action, the Court of Appeals relied on the related doctrines of exhaustion of alternative remedies and comity between the federal civilian courts and the military system of justice. We hold today that neither of these doctrines required a stay of the habeas corpus proceedings in this case.

With respect to available administrative remedies, there can be no doubt that the petitioner has fully met the demands of the doctrine of exhaustion—a doctrine that must be applied in each case with an "understanding of its purposes and of the particular administrative scheme involved." McKart v. United States, 395 U.S. 185, 193. The basic purpose of the exhaustion doctrine is to allow an administrative agency to perform functions within its special competence—to make a factual record, to apply its expertise, and to correct its own errors so as to moot judicial controversies. Id., at 194-195; [p38] McGee v. United States, 402 U.S. 479, 485; K. Davis, Administrative Law Treatise § 20.01 et seq. (Supp. 1970).

In this case the petitioner fully complied with Army Regulation 635-20, which dictates the procedures to be followed by a serviceman seeking classification as a conscientious objector on the basis of beliefs that develop after induction. Moreover, following a rule of the Ninth Circuit then in effect, he went further and appealed to the Army Board for Correction of Military Records. The procedures and corrective opportunities [p39] of the military administrative apparatus had thus been wholly utilized at the time the District Court entered its order deferring consideration of the petitioner's habeas corpus application.

It is clear, therefore, that, if the court-martial charge had not intervened, the District Court would have been wrong in not proceeding to an expeditious consideration of the merits of the petitioner's claim. For the writ of habeas corpus has long been recognized as the appropriate remedy for servicemen who claim to be unlawfully retained in the armed forces. See, e.g., Eagles v. Samuels, 329 U.S. 304, 312; Oestereich v. Selective Service Board, 393 U.S. 233, 235; Schlanger v. Seamans, 401 U.S. 487, 489. And, as we stated at the outset, that writ is available to consider the plea of an in-service applicant for discharge as a conscientious objector who claims that exhaustion of military administrative procedure has led only to a factually baseless denial of his application. In re Kelly, 401 F. 2d 211 (CA5); Hammond v. Lenfest, 398 F. 2d 705 (CA2).

But since a court-martial charge was pending against the petitioner when he sought habeas corpus in March 1970, the respondents submit that the Court of Appeals was correct in holding that the District Court must [p40] await the final outcome of those charges in the military judicial system before it may consider the merits of the petitioner's habeas corpus claim. Although this argument, too, is framed in terms of "exhaustion," it may more accurately be understood as based upon the appropriate demands of comity between two separate judicial systems. Requiring the District Court to defer to the military courts in these circumstances serves the interests of comity, the respondents argue, by aiding the military judiciary in its task of maintaining order and discipline in the armed services and by eliminating "needless friction" between the federal civilian and military judicial systems. The respondents note that the military constitutes a "specialized community governed by a separate discipline from that of the civilian," Orloff v. Willoughby, 345 U.S. 83, 94; Gusik v. Schilder, 340 U.S. 128, and that in recognition of the special nature of the military community, Congress has created an autonomous military judicial system, pursuant to Art. I, [p41] § 8 of the Constitution. They further point out that civilian courts, out of respect for the separation-of-powers doctrine and for the needs of the military, have rightly been reluctant to interfere with military judicial proceedings.

But the issue in this case does not concern a federal district court's direct intervention in a case arising in the military court system. Cf. Gusik v. Schilder, supra; Noyd v. Bond, 395 U.S. 683. The petitioner's application for an administrative discharge—upon which the habeas corpus petition was based—antedated and was independent of the military criminal proceedings.

The question here, therefore, is whether a federal court should postpone adjudication of an independent civil lawsuit clearly within its original jurisdiction. Under accepted principles of comity, the court should stay its hand only if the relief the petitioner seeks—discharge as a conscientious objector—would also be available to him with reasonable promptness and certainty through the machinery of the military judicial system in its [p42] processing of the court-martial charge. Griffin v. County School Board of Prince Edward County, 377 U.S. 218, 229; Davis v. Mann, 377 U.S. 678, 690-691; Lucas v. Forty-Fourth General Assembly of Colorado, 377 U.S. 713, 716-717. For the reasons that follow, we are not persuaded that such relief would be even potentially available, much less that it would be either prompt or certain.

Courts-martial are not convened to review and rectify administrative denials of conscientious objector claims or to release conscientious objectors from military service. They are convened to adjudicate charges of criminal violations of military law. It is true that the Court of Military Appeals has held that a soldier charged in a court-martial with refusal to obey a lawful order may, in certain limited circumstances, defend upon the ground that the order was not lawful before he had wrongfully been denied an administrative discharge as a conscientious objector. United States v. Noyd, 18 U.S.C.M.A. 483, 40 C.M.R. 195. The scope of the Noyd doctrine is narrow, United States v. Wilson, 19 U.S.C.M.A. 100, [p43] 41 C.M.R. 100, and its present vitality not wholly clear, United States v. Stewart, 20 U.S.C.M.A. 272, 43 C.M.R. 112. A Noyd defense, therefore, would be available, even arguably, only in an extremely limited category of court-martial proceedings. But even though we proceed on the assumption that Noyd offered this petitioner a potential affirmative defense to the court-martial charge brought against him, the fact remains that the Noyd doctrine offers, at best, no more than a defense to a criminal charge. Like any other legal or factual defense, it would, if successfully asserted at trial or on appeal, entitle the defendant to only an acquittal —not to the discharge from military service that he seeks in the habeas corpus proceeding.

The respondents acknowledge, as they must, the limited function of a Noyd defense in the trail and appeal of the court-martial proceeding itself. But they suggest that, if the military courts should eventually acquit the petitioner on the ground of his Noyd defense, then the petitioner may have "an available remedy by way of habeas corpus in the Court of Military Appeals." In support of this suggestion, the respondents point to the All Writs Act, 28 U.S.C. § 1651 (a), and to cases in which the Court of Military Appeals has exercised [p44] power under that Act to order servicemen released from military imprisonment pending appeals of their court-martial convictions. See Noyd v. Bond, 395 U.S., at 695; Levy v. Resor, 17 U.S.C.M.A. 135, 37 C.M.R. 399; United States v. Jennings, 19 U.S.C.M.A. 88, 41 C.M.R. 88; Johnson v. United States, 19 U.S.C.M.A. 407, 42 C.M.R. 9.

But the All Writs Act only empowers courts to "issue all writs necessary or appropriate in aid of their respective jurisdictions...," and the jurisdiction of the Court of Military Appeals is limited by the Uniform Code of Military Justice to considering appeals from court-martial convictions. 10 U.S.C. § 867; United States v. Snyder, 18 U.S.C.M.A. 480, 40 C.M.R. 192. That court has been given no "jurisdiction" to consider a serviceman's claim for discharge from the military as a conscientious objector.

Whether this conceptual difficult might somehow be surmounted is a question for the Court of Military Appeals itself ultimately to decide. See United States v. Bevilacqua, 18 U.S.C.M.A. 10, 12, 39 C.M.R. 10, 12. But the short answer to the respondents' suggestion in this case is the respondents' own concession that that court has, to date, never so much as intimated that it has power to issue a writ of habeas corpus granting separation from military service to a conscientious objector. We conclude here, therefore, as in Noyd v. Bond, supra, at 698 n. 11, that the petitioner cannot "properly be required to exhaust a remedy which may not exist." Accordingly, we reverse the [p45] judgment of the Court of Appeals and remand the case to the District Court with directions to give expeditious consideration to the merits of the petitioner's habeas corpus application.

In holding as we do today that the pendency of court-martial proceedings must not delay a federal district court's prompt determination of the conscientious objector claim of a serviceman who has exhausted all administrative remedies, we no more than recognize the historic respect in this Nation for valid conscientious objection to military service. See 50 U.S.C. App. § 456(j); United States v. Seeger, 380 U.S. 163. As the Defense Department itself has recognized, "the Congress... has deemed it more essential to respect a man's religious beliefs than to force him to serve in the Armed Forces." Department of Defense Directive No. 1300.6 (May 10, 1968).

[p46] But our decision today should not be understood as impinging upon the basic principles of comity that must prevail between civilian courts and the military judicial system. See, e.g., Noyd v. Bond, 395 U.S. 683, Burns v. Wilson, 346 U.S. 137; Orloff v. Willoughby, 345 U.S. 83; Gusik v. Schilder, 340 U.S. 128. Accordingly, a federal district court, even though upholding the merits of the conscientious objector claim of a serviceman against whom court-martial charges are pending, should give careful consideration to the appropriate demands of comity in effectuating its habeas corpus decree.

The judgment is reversed.

MR. JUSTICE POWELL and MR. JUSTICE REHNQUIST took no part in the consideration or decision of this case.


text:
Author:Karl Friedrich Kahlert

Works

 * Der Geisterbanner (1792)
 * (tr.) The Necromancer, or, the Tale of the Black Forest (1794), in 2 vols., translated by Peter Will

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

title: Author:Karl Friedrich Kahlert


text:
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viii was begun the writing of the play of Peter. That was a quarter of a century ago, and I clutch my brows in vain to remember whether it was a last desperate throw to retain the five of you for a little longer, or merely a cold decision to turn you into bread and butter.

This brings us back to my uncomfortable admission that I have no recollection of writing the play of Peter Pan, now being published for the first time so long after he made his bow upon the stage. You had played it until you tired of it, and tossed it in the air and gored it and left it derelict in the mud and went on your way singing other songs; and then I stole back and sewed some of the gory fragments together with a pen-nib. That is what must have happened, but I cannot remember doing it. I remember writing the story of Peter and Wendy many years after the production of the play, but I might have cribbed that from same typed copy. I can haul back to mind the writing of almost every other essay of mine, however forgotten by the pretty public; but this play of Peter, no. Even my beginning as an amateur playwright, that

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Rh noble mouthful, Bandelero the Bandit, I remember every detail of its composition in my school days at Dumfries. Not less vivid is my first little piece, produced by Mr. Toole. It was called Ibsen’s Ghost, and was a parody of the mightiest craftsman that ever wrote for our kind friends in front. To save the management the cost of typing I wrote out the ‘parts,’ after being told what parts were, and I can still recall my first words, spoken so plaintively by a now famous actress;—‘To run away from my second husband just as I ran away from my first, it feels quite like old times.’ On the first night a man in the pit found Ibsen’s Ghost so diverting that he had to be removed in hysterics. After that no one seems to have thought of it at all. But what a man to carry about with one! How odd, too, that these trifles should adhere to the mind that cannot remember the long job of writing Peter. It does seem almost suspicious, especially as I have not the original MS. of Peter Pan (except a few stray pages), with which to support my claim. I have indeed another

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x MS., lately made, but that ‘proves nothing.’ I know not whether I lost that original MS. or destroyed it or happily gave it away. I talk of dedicating the play to you, but how can I prove it is mine? How ought I to act if some other hand, who could also have made a copy, thinks it worth while to contest the cold rights? Cold they are to me now as that laughter of yours in which Peter came into being long before he was caught and written down. There is Peter still, but to me he lies sunk in the gay Black Lake.

Any one of you five brothers has a better claim to the authorship than most, and I would not fight you for it, but you should have launched your case long ago in the days when you most admired me, which were in the first year of the play, owing to a rumour’s reaching you that my spoils were one-and-sixpence a night. This was untrue, but it did give me a standing among you. You watched for my next play with peeled eyes, not for entertainment but lest it contained some chance witticism of yours that could be challenged as collaboration; indeed I believe there

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Rh still exists a legal document, full of the Aforesaid and Henceforward to be called Part-Author, in which for some such snatching I was tied down to pay No. 2 one halfpenny daily throughout the run of the piece.

During the rehearsals of Peter (and it is evidence in my favour that I was admitted to them) a depressed man in overalls, carrying a mug of tea or a paint-pot, used often to appear by my side in the shadowy stalls and say to me, ‘The gallery boys won’t stand it.’ He then mysteriously faded away as if he were the theatre ghost. This hopelessness of his is what all dramatists are said to feel at such times, so perhaps he was the author. Again, a large number of children whom I have seen playing Peter in their homes with careless mastership, constantly putting in better words, could have thrown it off with ease. It was for such as they that after the first production I had to add something to the play at the request of parents (who thus showed that they thought me the responsible person) about no one being able to fly until the fairy dust had been blown on

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 Obst. ''What! more Fools still? be ruled by me and go back, who knows whither such a brain-sick fellow will lead you? go back, Go back, and be wise.''

Ch. Come with me Neighbour Pliable, there are such things to be had which I spoke of, and many more Glories besides; If you believe not me, read here in this Book; and for the truth of what is exprest therein, behold all is confirmed by the blood of him that made it.

Pli. Well Neighbour Obstinate (said Pliable) I begin to come to a point; I intend to go along with this good man, and to cast in my lot with him: But my good Companion, do you know the way to this desired place?

Ch. I am directed by a man whose name is  to speed me to a little Gate that is before us, where we shall receive instruction about the way.

Pli. Come then good Neighbour, let us be going, then they went both together.

Obst. And I will go back to my place, said Obstinate. I will be no Companion of such miss-led fantastical Fellows.


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 Now I saw in my Dream, that when Obstinate was gon back, Christian and Pliable went talking over the Plain; and thus they began their discourse,

Christ. Come Neighbour Pliable, how do you do? I am glad your are perswaded to go along with me; and had even Obstinate himself, but felt what I have felt of the Powers, and Terrours of what is yet unseen, he would not thus lightly have given us the back.

Pliable. Come Neighbour Christian, since there is none but us two here, tell me now further, what the things are: and how to be enjoyed, whither we are going?

Ch. I can better conceive of them with my Mind, then speak of them with my Tongue: But yet since you are desirous to know, I will read of them in my Book.

Pli. And do you think that the words of your Book are certainly true?

Ch Yes verily, for it was made by him that cannot lye.

Plia: Well said; what things are they?

Ch. There is an endless Kingdom


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Index:The Muse in Arms, Osborn (ed), 1917.djvu/styles.css

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text: The Crowne of All Homers Workes/A Hymne to Hermes


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Tales from Tolstoi and, like flowery meadows uniting together into one wide, wide world, all these various impressions ended in a mere blank, and he fell asleep. He slept for a long time without dreaming, but just before dawn visions again appeared He imagined that he was standing before the candle-chest, and Tikhinov's old woman asked of him a penny candle against the feast. He would have taken a candle and given it to her, but his hands would not lift up, but remained fast fixed in his pockets. He wanted to go round the chest, but his legs would not move, and his new brightly polished goloshes grew into the stone floor, and he could not lift them up, nor could he draw his feet out of them. And suddenly the candle-chest was no longer the candle-chest, but a bed, and Vasily Andreich saw himself lying prone on the candle-chest that was really his own bed in his own house. There he lay upon his bed, and could not stand up, and he had to stand up because the magistrate, Ivan Matvyeich, was just coming to see him, and he had to go with Ivan Matvyeich on business about some wood or other, or to adjust Brownie's harness, he was not sure which. And he kept on asking his wife, "What! hasn't he called?" "Nay," she said, "he has not called." And then he heard someone passing by the door. "Here he is—it must be he." "No, he has passed by." "Then it's Mikolama, eh? Or is there nobody at all?" "There's nobody." And there he lay on his bed, and all the time he could not get up, and he was expecting something, and this expectation was both grievous and pleasant at the same time. And at last the pleasurable feeling got the upper hand, 74


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HIS HIGHNESS RAJA RAM SINGH. Raja op Sitamau.


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HIS HIGHNESS RAJA BUAI SINGH. Raja of Swvpuh-Baiiooa.


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NAWAB MAHAMAD HYDER ALI KHAN. Nawab of Haidargarh Basoda.


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H. H. NAWAB SARWAR ALI KHAN Nawab of Kurwai.


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H. H. NAWAB SADDIQ KALU KHAN. Nawab of Mahammaooarh.


text:
Hymn to Hermes (Homer)

 * "A Hymne to Hermes" in The Crowne of All Homers Workes (1624), translated by George Chapman
 * "To Hermes" in Hesiod, the Homeric Hymns and Homerica (1920), translated by Hugh Gerard Evelyn-White

title: Hymn to Hermes (Homer)


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Rh and he whom he expected was coming, and it was not the magistrate, Ivan Matvyeich, but someone else, and yet this other someone was the person whom he was expecting. And the expected One came and called him, and He who now called him was the self-same person who had commanded him to lie on Nikita. And Vasily Andreich was glad that this Someone had called for him. "I am coming!" he cried joyfully. And his own cry awoke him.

And he awoke, but he awoke no longer the man he was when he fell asleep. He would have stood up, but he could not. He would have moved his hand, but he could not. He would have moved his foot, but he could not. He would have turned his head round, and this also he could not do. And he was surprised thereat, but by no means troubled. He understood that this was death, but the thought thereof gave him no anxiety, and he recollected that Nikita lay beneath him, and that he had grown warm and was alive; and it seemed to him as if he were Nikita, and Nikita was he, and that he lived not in himself but in Nikita. He strained his hearing, and could hear the faint breathing of Nikita. "Nikita is alive, and that is the same as my being alive!" he said to himself triumphantly. And a feeling quite new to him, a feeling he had never felt all his life long before, now came over him.

And he bethought him of his money, and his shop, and of his buying and selling, and of the millions of the Mironovs, and it was hard for him to understand why that man whom they called Vasily Brekhunov

75


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Tales from Tolstoi had occupied himself with all those things which he had occupied himself with. "Why, he did not know what his real business was at all," thought he of Vasily Brekhunov. "He did not know as I know now—yes, now I do know all about it, and no mistake." And again he heard the voice of Him Who was calling him. And his whole being cried out joyfully and intelligently, "I am coming! I am coming! "And he felt that he was free, and that nothing held him any longer.

And Vasily Andreich saw and heard and felt nothing more in this world.

And all around there was the same blank whiteness, like fine smoke. And the same snowstorms went whirling round, and they covered up the pelisse of the dead Vasily Andreich, and the all-trembling body of Brownie, and the sledge now scarcely visible, and Nikita lying warm at the bottom of the sledge beneath the body of his dead master.

Nikita awoke before morning. He was awakened by the cold, which had penetrated to his back once more. He had dreamt that he was coming from the mill with a wagon-load of his master's meal, and as he was passing by the bridge at Lyafrin the wagon stuck fast. And he saw in his dream how he went under the wagon to lift it up, arching his back to do so. But, marvellous to relate, the wagon did not move, but clave to his back, and he could neither raise 76


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Rh the wagon nor get out from under it! He used his whole strength to it And ugh! how cold it was! Creep out from it he must. "And I'll do it, too!" he said to someone who was pushing his back with the wagon. "Take out the sacks!" But the wagon kept pressing upon him, and it got ever colder and colder, and suddenly something gave him a harder bump than usual, and he woke up and remembered everything. The cold wagon was his dead and frozen master lying upon him. And the someone who had bumped was Brownie kicking out twice with his hoofs against the sledge.

"Andreich! Andreich!" cried Nikita, already foreseeing something of the truth, calling warily to the form of his master, who was weighing down his back. But Andreich did not answer, and his stomach and his legs were stiff and cold, and as heavy as weights.

"He must be dead," thought Nikita. "May he rest in the Kingdom of Heaven!"

He turned his head round, dug away the snow in front of him with his arm, and opened his eyes. It was quite light. The wind was still whistling through the shafts, and the snow was still sweeping down; but with this difference, that it was no longer smiting against them, but was noiselessly enveloping the sledge and the horse, rising ever higher and higher, and the movements and breathing of the horse were no longer audible. "He too must have frozen to death," thought Nikita of Brownie. And indeed those hoof-kicks against the sledge which had awakened Nikita had been the last dying efforts of the already half-frozen Brownie to keep his legs. 77


text: The Crowne of All Homers Workes/To Mars

title: The Crowne of All Homers Workes/To Mars


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 286 for His kingdom." After the decision he wrote: "For myself I did not call it inopportune, for times and seasons are known to God alone … nor in accepting as a dogma what I had ever held as a truth, could I be doing violence to any theological view or conclusion of my own." No one will scrutinise too closely, or make exacting demands of rigorous self-identity, in letters written in the strain of so vast a change as that which the new Decree had wrought. Yet the various statements are part of the evidence to the effect produced, by the doctrine, upon the gifted mind then straining all its efforts to reassure the unsettled and retain them in the fold.

The second great question to be answered was, Does the Infallibility Dogma accord with History? Upon this subject Roman writers were greatly divided. Some asserted boldly that Papal Infallibility had always been held in the Church. Manning stated this in its extremest form. The doctrine had always been of divine faith. Newman was quite unable to accept this view, and supported Gladstone in rejecting it.

According to this view then of Newman, Papal Infallibility was not to be sought in history. It would not


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Tales from Tolstoi "Lord and Father! it is plain that Thou art calling me also," said Nikita, "Thy Holy Will be done. It is very hard. Well, I hope there will soon be two deaths, and not one be taken and the other left. I only hope it will soon all be over. …" And again he hid his arms, closed his eyes, and surrendered himself to his fate, fully persuaded that he was now really and truly about to die.

By dinner-time next day the muzhiks had already dug out Vasily Andreich and Nikita with their spades. They were lying about thirty fathoms from the road, and half a mile from the village.

The snow had risen higher than the sledge, but the shafts and the piece of cloth tied to them were still visible. Brownie, up to his stomach in the snow, with the sacking and harness still dangling from his back, was standing there all white, pressing his dead head against his stone-hard, stone-cold neck; his nostrils were covered with icicles, his eyes were frost-bitten, and were frozen all round with what looked like congealed tears. He had gone so thin in a single night that nothing remained of him but hide and bones. Vasily Andreich was as hard and stiff as a cured and salted porpoise. His prominent vulture-like eyes were frozen hard, his mouth beneath his well-clipped moustaches was full of snow. Nikita was still alive, though all frost-bitten. When they awoke Nikita he was persuaded that now indeed he was dead, and the things they were doing to him were going on not in this but in the other world. But when he heard the cries of the muzhiks digging him out, and saw them dragging from off him the stone 78


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Rh cold Vasily Andreich—he was at first astonished that even in that other world the muzhiks should make such a racket. When, then, he was at last made to understand that he was still in this world, he was rather angry than pleased at it, especially when he felt that the toes on both his feet were frost-bitten.

Nikita lay in the hospital for two months. Three of his fingers were amputated, the rest were restored to life, so that he could still work; and for twelve years longer he lived, at first among working people, and afterwards, in his old age, as a watchman. Only this very year he died at home, just as he had wished to die, beneath the holy images, with a lighted wax taper in his hands. Before his death he asked pardon of his old woman, and forgave her her trespasses; and he died sincerely glad that by his death he was relieving his son and daughter-in-law of the burden of finding him his daily bread, and that he was now really passing from a life that had always been so troublesome to him, to that other life which every year and every hour had been growing more and more intelligible to him and more tempting. Was it better or worse with him, when he awoke again after thus really dying at last? Was he disillusioned, or did he really find there all that he anticipated? We shall all of us, my readers, know for ourselves very, very soon. 79


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Portal talk:Acts of the Parliament of the United Kingdom/George I

sorting
why are they by name instead of caput number? Arlo Barnes (talk) 07:37, 4 February 2024 (UTC)


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Master and Man

 * "Master and Man" in Tales from Tolstoi, tr. by R. Nisbet Bain (1901)
 * Master and Man an unsourced version by Aylmer Maude and Louise Maude

title: Master and Man


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 Israel and with the house of Judah; for they entirely rejected any covenant with the Lord, and in like manner they reject it also at this day. A covenant signifies conjunction with the Lord by love to Him; by which conjunction the law or Divine truth is put in them, both in doctrine and in life,—which is the law in their inward parts, and written upon their hearts. To sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast, signifies to reform those who are of the new church, by means of the truths and goods which are of intelligence and affection; seed is truth; man is intelligence; and beast is the good of affection. That beast signifies this, will be shown hereafter. Again, in Zechariah: "Yea, many people and strong nations shall come to seek Jehovah of Hosts in Jerusalem, and to pray before Jehovah. Thus saith Jehovah of Hosts, In those days ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you" (viii. 22, 23). Those who do not know that by a Jew they are meant who are in love to the Lord and thence in truths of doctrine, may easily be led to believe that these things are said of the Jews, and of their introduction into the land of Canaan; and that all others who desire to be saved shall then take hold of the skirt of their garment praying that they may be permitted to go with them. But when it is known that these things are not said of any introduction into the land of Canaan and to Jerusalem there, and that by a Jew they are not meant who are of that nation; but that by Jerusalem the new church is meant that would be established by the Lord, and by a Jew every one who is in the good of love to the Lord, and by the skirt of a Jew truth from that good, then it may be understood what all things in this chapter and these words in particular signify. For the subject here spoken of is the calling together and accession of the Gentiles to the Church; and by a Jew they are meant who acknowledge the Lord and love Him; by the taking hold of his skirt is signified the desire of knowing truth from him; and by ten men out of all the languages of the nations all are meant of whatever religion. Ten men signify all; and the languages of all nations, their religious principles. From all this it may be seen how far they wander who believe that at the end of times the Jews will be converted to the Lord, and introduced into the land of Canaan. They are those who believe that by the land, by Jerusalem, by Israel, and by Judah, in the Word, are meant the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. But those who hitherto have so believed are to be excused; because they knew nothing of the spiritual sense of the Word, and therefore did not


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 know that by the land of Canaan the church is signified; by Jerusalem, the same as to doctrine; by Israel, those that are of the spiritual church; and by Judah, those that are of the celestial church; and that where their introduction into the land of Canaan is referred to by the prophets, the introduction of the faithful into heaven and into the church is meant. This introduction even took place when the Lord came into the world; for then all those who lived in the good of charity, and worshipped God under the human form, were introduced into heaven,—who were reserved under heaven until the Lord's coming, and introduced after He had glorified His Human. These are they who are meant, in many places in the prophetic Word, where the captivity of the children of Israel and Judah and the bringing of them back into the land are spoken of. They also are meant who were to be introduced from the earth into the church, and thence into heaven, after the coming of the Lord; not only where the Christian religion is received, but also everywhere else.

The two following passages may be taken as an example of those from which the Jews persuade themselves, and also Christians believe, that the Jewish nation will return into the land of Canaan, and be saved in preference to others. In Isaiah: "Then they shall bring all your brethren out of all nations for an offering unto Jehovah, upon horses, and in chariots, and in carriages, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith Jehovah, as the children of Israel bring an offering in a clean vessel into the house of Jehovah. . . . For as the new heavens and the new earth which I will make shall remain before Me, saith Jehovah, so shall your seed and your name remain" (lxvi. 20, 22). By the new heaven and the new earth are meant the heaven and the church from those who would be saved by the Lord after the glorification of His Human. In the same prophet: "I will lift up Mine hand to the Gentiles, and set up My standard to the people: and they shall bring thy sons in their bosom, and thy daughters they shall carry upon the shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet" (xlix. 22, 23). This whole chapter relates to the coming of the Lord, and to the salvation of those who receive Him,—as is very manifest from verses 6-9; and therefore not to the salvation of the Jews, still less to their restoration to the land of Canaan. That the Jewish nation was not meant in the passages adduced is evident also from the fact that it was the worst nation at heart, and was idolatrous; and that they were not led into the land of Canaan on account of any goodness and uprightness of heart, but because of the


text: The Celtic Twilight/A Teller of Tales

title: The Celtic Twilight/A Teller of Tales


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User talk:Aspets

Beeswaxcandle (talk) 08:37, 4 February 2024 (UTC)

title: User talk:Aspets


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Page:The Autocrat of the Breakfast-Table (1858) Holmes.djvu/231

[The above essay was not read at one time, but in several instalments, and accompanied by various comments from different persons at the table. The company were in the main attentive, with the exception of a little somnolence on the part of the old gentleman opposite at times, and a few sly, malicious questions about the "old boys" on the part of that forward young fellow who has figured occasionally, not always to his advantage, in these reports.

On Sunday mornings, in obedience to a feeling I am not ashamed of, I have always tried to give a more appropriate character to our conversation. I have never read them my sermon yet, and I don't know that I shall, as some of them might take my convictions as a personal indignity to themselves. But having read our company so much of the Professor's talk about age and other subjects connected with physical life, I took the next Sunday morning to repeat to them the following poem of his, which


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 I have had by me some time. He calls it—I suppose, for his professional friends—; but I shall name it—]


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[ has come. You will find some verses to that effect at the end of these notes. If you are an impatient reader, skip to them at once. In reading aloud, omit, if you please, the sixth and seventh verses. These are parenthetical and digressive, and, unless your audience is of superior intelligence, will confuse them. Many people can ride on horseback who find it hard to get on and to get off without assistance. One has to dismount from an idea, and get into the saddle again, at every parenthesis.]

The old gentleman who sits opposite, finding that spring had fairly come, mounted a white hat one day, and walked into the street. It seems to have been a premature or otherwise exceptionable exhibition, not unlike that commemorated by the late Mr. Bayly. When the old gentleman came home, he looked very red in the face, and complained that he had been "made sport of." By sympathizing questions, I learned from him that a boy had called him "old daddy," and asked him when he had his hat whitewashed.

This incident led me to make some observations at table the next morning, which I here repeat for the benefit of the readers of this record.

The hat is the vulnerable point of the arti-


text: Index:Anti-terrorism, Crime and Security Act 2001 (UKPGA 2001-24 qp).pdf


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'''106  Everyone twenty years of age or older who crosses over must give this offering to the LORD. In making the offering to the LORD to atone for your lives, the rich shall not give more than a half shekel, nor shall the poor give less. Take the atonement money from the Israelites and use it for the service of the Tent of Meeting. It will serve as a memorial for the Israelites before the LORD to make atonement for your lives.”

The Bronze Basin (Exodus 38:8)

And the LORD said to Moses, “You are to make a bronze basin with a bronze stand for washing. Set it between the Tent of Meeting and the altar, and put water in it, with which Aaron and his sons are to wash their hands and feet. Whenever they enter the Tent of Meeting or approach the altar to minister by presenting an offering made by fire to the LORD, they must wash with water so that they will not die. Thus they are to wash their hands and feet so that they will not die; this shall be a permanent statute for Aaron and his descendants for the generations to come.”

The Anointing Oil

Then the LORD said to Moses, “Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, 500 shekels of cassia —all according to the sanctuary shekel—and a hin of olive oil. Prepare from these a sacred anointing oil, a fragrant blend, the work of a perfumer; it will be a sacred anointing oil.

Use this oil to anoint the Tent of Meeting, the ark of the Testimony, the table and all its utensils, the lampstand and its utensils, the altar of incense, the altar of burnt offering and all its utensils, and the basin with its stand. You are to consecrate them so that they will be most holy. Whatever touches them shall be holy. Anoint Aaron and his sons and consecrate them to serve Me as priests.

And you are to tell the Israelites, ‘This will be My sacred anointing oil for the generations to come. It must not be used to anoint an ordinary man, and you must not make anything like it with the same formula. It is holy, and it must be holy to you. Anyone who mixes perfume like it or puts it on an outsider shall be cut off from his people.’”

The Incense

The LORD also said to Moses, “Take fragrant spices—gum resin, onycha, galbanum, and pure frankincense—in equal measures, and make a fragrant blend of incense, the work of a perfumer, seasoned with salt, pure and holy. Grind some of it into fine powder and place it in front of the Testimony in the Tent of Meeting, where I will meet with you. It shall be most holy to you. You are never to use this formula to make incense for yourselves; you shall regard it as holy to the LORD. Anyone who makes something like it to enjoy its fragrance shall be cut off from his people.” Bezalel and Oholiab (Exodus 35:30–35)

Then the LORD said to Moses, “See, I have called by name Bezalel son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship, to design artistic works in


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'''Exodus 32:8 gold, silver, and bronze, to cut gemstones for settings, and to carve wood, so that he may be a master of every craft.

Moreover, I have selected Oholiab son of Ahisamach, of the tribe of Dan, as his assistant.

I have also given skill to all the craftsmen, that they may fashion all that I have commanded you: the Tent of Meeting, the ark of the Testimony and the mercy seat upon it, and all the other furnishings of the tent— the table with its utensils, the pure gold lampstand with all its utensils, the altar of incense, the altar of burnt offering with all its utensils, and the basin with its stand— as well as the woven garments, both the holy garments for Aaron the priest and the garments for his sons to serve as priests, in addition to the anointing oil and fragrant incense for the Holy Place. They are to make them according to all that I have commanded you.”

The Sign of the Sabbath (Numbers 15:32–36)

And the LORD said to Moses, “Tell the Israelites, ‘Surely you must keep My Sabbaths, for this will be a sign between Me and you for the generations to come, so that you may know that I am the LORD who sanctifies you. Keep the Sabbath, for it is holy to you. Anyone who profanes it must surely be put to death. Whoever does any work on that day must be cut off from among his people. For six days work may be done, but the seventh day is a Sabbath of complete rest, holy to the LORD. Whoever does any work on the Sabbath day must surely be put to death.

The Israelites must keep the Sabbath, celebrating it as a permanent covenant for the generations to come. It is a sign between Me and the Israelites forever; for in six days the LORD made the heavens and the earth, but on the seventh day He rested and was refreshed.’”

Moses Receives the Tablets

When the LORD had finished speaking with Moses on Mount Sinai, He gave him the two tablets of the Testimony, tablets of stone inscribed by the finger of God. The Golden Calf (Deuteronomy 9:7–29; Acts 7:39–43)

Now when the people saw that Moses was delayed in coming down from the mountain, they gathered around Aaron and said, “Come, make us gods who will go before us. As for this Moses who brought us up out of the land of Egypt, we do not know what has happened to him!”

So Aaron told them, “Take off the gold earrings that are on your wives and sons and daughters, and bring them to me.”

Then all the people took off their gold earrings and brought them to Aaron. He took the gold from their hands, and with an engraving tool he fashioned it into a molten calf. And they said, “These, O Israel, are your gods, who brought you up out of the land of Egypt!”

When Aaron saw this, he built an altar before the calf and proclaimed: “Tomorrow shall be a feast to the LORD.”

So the next day they arose, offered burnt offerings, and presented peace offerings. And the people sat down to eat and drink, and got up to indulge in revelry.

Then the LORD said to Moses, “Go down at once, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. How quickly they have turned aside from the way that I commanded them! They have made for themselves a molten calf and


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'''108 have bowed down to it. They have sacrificed to it and said, ‘These, O Israel, are your gods, who brought you up out of the land of Egypt.’”

The LORD also said to Moses, “I have seen this people, and they are indeed a stiff-necked people. Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.”

But Moses sought the favor of the LORD his God, saying, “O LORD, why does Your anger burn against Your people, whom You brought out of the land of Egypt with great power and a mighty hand? Why should the Egyptians declare, ‘He brought them out with evil intent, to kill them in the mountains and wipe them from the face of the earth’? Turn from Your fierce anger and relent from doing harm to Your people. Remember Your servants Abraham, Isaac, and Israel, to whom You swore by Your very self when You declared, ‘I will make your descendants as numerous as the stars in the sky, and I will give your descendants all this land that I have promised, and it shall be their inheritance forever.’”

So the LORD relented from the calamity He had threatened to bring on His people.

Then Moses turned and went down the mountain with the two tablets of the Testimony in his hands. They were inscribed on both sides, front and back. The tablets were the work of God, and the writing was the writing of God, engraved on the tablets.

When Joshua heard the sound of the people shouting, he said to Moses, “The sound of war is in the camp.”

But Moses replied:

“It is neither the cry of victory nor the cry of defeat; I hear the sound of singing!”

As Moses approached the camp and saw the calf and the dancing, he burned with anger and threw the tablets out of his hands, shattering them at the base of the mountain. Then he took the calf they had made, burned it in the fire, ground it to powder, and scattered the powder over the face of the water. Then he forced the Israelites to drink it.

“What did this people do to you,” Moses asked Aaron, “that you have led them into so great a sin?”

“Do not be enraged, my lord,” Aaron replied. “You yourself know that the people are intent on evil. They told me, ‘Make us gods who will go before us. As for this Moses who brought us up out of the land of Egypt, we do not know what has happened to him!’

So I said to them, ‘Whoever has gold, let him take it off,’ and they gave it to me. And when I threw it into the fire, out came this calf!”

Moses saw that the people were out of control, for Aaron had let them run wild and become a laughingstock to their enemies. So Moses stood at the entrance to the camp and said, “Whoever is for the LORD, come to me.”

And all the Levites gathered around him.

He told them, “This is what the LORD, the God of Israel, says: ‘Each of you men is to fasten his sword to his side, go back and forth through the camp from gate to gate, and slay his brother, his friend, and his neighbor.’”

The Levites did as Moses commanded, and that day about three thousand of the people fell dead.

Afterward, Moses said, “Today you have been ordained for service to the LORD, since each man went against his son and his brother; so the LORD has bestowed a blessing on you this day.”


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We can learn, furthermore, that the apostles have instituted this people in equality, without undue compulsory respect among themselves, with the only (demand) that they love and serve each other like one body composed of many members, Christ being the head. For we are taught that, being many, we are the members of one body, communing and sharing the one bread which is the body of Christ; let us, therefore, live as members of one body, serving each other voluntarily, being mutually useful without forced compulsion, and admonishing one another. In those days of Gentile government ruling over people with coërcive power no one among the first Christians would willingly be administrators, or mayors, or councillors, or judges in courts of disputes.

Even though under pagan might, they were set apart because of their faith; they were subject to them only with regard to paying taxes. They refused to adapt their religion and morals to pagan authority. Because of this none of them ever held an official position, none of them ever practiced Romans 13:8.

42*

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43* the profession of executioners, bailiffs, councillors, mayors or ruling lords; yet, at the same time, they all, brethren of the same faith and partakers of Christ, submitted in all material and civil matters to pagans exercising such prefessions.

The congregations of Christ lived among pagans and existed without holding temporal power for over three hundred years until the time of Constantine. He was the first one who infiltrated himself into the Christian community with Gentile rule and Gentile (system of) clerks. The apostles, however, have taught their people to look after higher and more perfect things than the pagans were seeking. From the teaching of the apostles we learn that they asked them

This kind of administration is far different from the pagan administration which has to resort to civil laws and pagan clerks and officials. It is a much loftier and nobler law to be likeone body and to be governed by the same spirit of God in all matters divine and spiritual and moral, having only one Lord, Jesus Christ; a pagan government is bound to weaken justice since it attracts men who are not wise or desirous of  Ephesians 4: 1–6.

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44* the common good. Pagan and temporal rule is far surpassed by those who through grace and good will are realizing God's pleasing truth so that it might dwell on earth as it is in eternity. Romans 13:8.

Ephesians 4: 1–6.

title: Page:The Net of Faith.pdf/295


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Page:4SIGHT manual- a computer program for modelling degradation of underground low level waste concrete vaults (IA 4sightmanualcomp5612snyd).pdf/121

39. INITIALIZE PARAMETERS|B.20 crackspacing = 2.0; } if(neutral_axis_depth.is_default $$\equiv$$ FALSE) crack-depth = sample_length - neutralaxis_depth.value if(crack-width.value > 0.0) printf("\"CRACK = %8.5lf AT %.8.51lf DEPTH u %8.5lf\"\n",     crack-width .value crack-spacing crack-depth ); if(joint-permeability > 0){ printf("\"J0INT PERM = %,8.1le\"n",joint-permeability); printf("\"J0INT=%8.5lf AT %8.5lf UNTIL %8.5lf\"\n",joint-width, joint-spacing,        joint-lifetime /365); }

This code is used in section 41.

48. Once the parameter $$D_0$$ has been established, the value of \eta for each ion must be initialized.

⟨Initialize ion ‘eta’ parameter 48⟩ $$\equiv$$ for (i = 0; i < num.cations; i++) cation[i].$$\eta$$ = cation[i].$$D_f/D_0$$ for (j = 0; j < num.anions; j++) anion [j].$$\eta$$ = anion[j].$$D_f/D_0$$

This code is used in section 41.

49. The presence of cracks is reflected in $$\kappa$$ which a multiplicative adjustment for permeability.

In the absence of cracks $$\kappa$$[i]=1. The quantities crack_width and crackspacing are specified by the user.

The equation for the permeability of cracks of width w spaced a distance a apart is

$$k=\frac{w^3}{12a}$$

(Calculate crack and joint adjustment to permeability 49) crack_permeability = (SQR(crack-width .value ) / 12); x = 0;   /* x starts from inside surface */ dx = sample-length/NUM_CELLS; for ( k = NUM_CELLS -1; k$$\ge$$0;k--) x += dx; if (x$$\le$$crack_depth) { $$\kappa$$[k] = $$k_0$$ * (1.-(joint_width/joint_spacing)-(crack_width.value/crack_spacing)); /*weighted length $$\kappa$$[k]+=joint_permeability * (joint_width/joint_spacing); $$\kappa$$[k]+=crack_permeability * (crack_width/crack_spacing); }    else { if ( x - dx < crack_depth) {  /* crack ends in this cell */ $$\kappa$$[k]=$$\kappa_0$$ * (1.-(joint_width/joint_spacing)-(crack_width.value/crack_spacing)); $$\kappa$$[k]+=joint_permeability * (joint_width/joint_spacing); $$\kappa$$[k]=(x-crack_depth)/$$\kappa$$[k] $$\kappa$$[k]+=(dx-(x-crack_depth))/crack_permeability*(crack_width.value/crack_spacing));         $$\kappa$$[k]/=dx          $$\kappa$$[k]=1.0/$$\kappa$$[k];        }        else {


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 and not be dazzled. He listens to the siren voices, yet sails on with unveered helm. He clasps white hands in his, but no electric "Lulu" like force holds him bound in their dainty pressure.

No, we never sicken with love twice. Cupid spends no second arrow on the same heart. Love's handmaids are our life-long friends. Respect, and Admiration, and Affection, our doors may always be left open for, but their great celestial master, in his royal progress, pays but one visit, and departs. We like, we cherish, we are very, very fond of—but we never love again. A man's heart is a firework that once in its time flashes heavenward. Meteor-like, it blazes for a moment, and lights with its glory the whole world beneath. Then the night of our sordid commonplace life closes in around it, and the burnt-out case, falling back to earth, lies useless and uncared for, slowly smouldering into ashes. Once, breaking loose from our prison bonds, we dare, as mighty old Prometheus dared, to scale the Olympian mount, and snatch from Phœbus' chariot the fire of the gods. Happy those who, hastening down again e'er it dies out, can kindle their earthly altars at its flame. Love is too pure a light to burn long among the noisome gases that we breathe, but before it is choked out we may use it as a torch to ignite the cosy fire of affection.

And, after all, that warming glow is more suited to our cold little back parlour of a world than is the


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 burning spirit, love. Love should be the vestal fire of some mighty temple—some vast dim fane whose organ music is the rolling of the spheres. Affection will burn cheerily when the white flame of love is flickered out. Affection is a fire that can be fed from day to day, and be piled up ever higher as the winter years draw nigh. Old men and women can sit by it with their thin hands clasped, the little children can nestle down in front, the friend and neighbour has his welcome corner by its side, and even shaggy Fido and sleek Titty can toast their noses at the bars.

Let us heap the coals of kindness upon that fire. Throw on your pleasant words, your gentle pressures of the hand, your thoughtful and unselfish deeds. Fan it with good humour, patience, and forbearance. You can let the wind blow and the rain fall unheeded then, for your hearth will be warm and bright, and the faces round it will make sunshine in spite of the clouds without.

I am afraid, dear Edwin and Angelina, you expect too much from love. You think there is enough of your little hearts to feed this fierce, devouring passion for all your long lives. Ah, young folk! don't rely too much upon that unsteady flicker. It will dwindle and dwindle as the months roll on, and there is no replenishing the fuel. You will watch it die out in anger and disappointment. To each it will seem that it is the other who is growing colder. Edwin sees with


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 bitterness that Angelina no longer runs to the gate to meet him, all smiles and blushes; and, when he has a cough now, she doesn't begin to cry, and, putting her arms round his neck, say that she cannot live without him. The most she will probably do is to suggest a lozenge, and even that in a tone implying that it is the noise more than anything else she is anxious to get rid of.

Poor little Angelina, too, sheds silent tears, for Edwin has given up carrying her old handkerchief in the inside pocket of his waistcoat.

Both are astonished at the falling off in the other one, but neither sees their own change. If they did, they would not suffer as they do. They would look for the cause in the right quarter—in the littleness of poor human nature—join hands over their common failing, and start building their house anew on a more earthly and enduring foundation. But we are so blind to our own shortcomings, so wide awake to those of others. Everything that happens to us is always the other person's fault. Angelina would have gone on loving Edwin for ever and ever and ever, if only Edwin had not grown so strange and different. Edwin would have adored Angelina through eternity, if Angelina had only remained the same as when he first adored her.

It is a cheerless hour for you both, when the lamp of love has gone out, and the fire of affection is not yet


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 lit, and you have to grope about in the cold raw dawn of life to kindle it. God grant it catches light before the day is too far spent. Many sit shivering by the dead coals till night come.

But, there, of what use is it to preach? Who that feels the rush of young love through his veins can think it will ever flow feeble and slow! To the boy of twenty, it seems impossible that he will not love as wildly at sixty as he does then. He cannot call to mind any middle-aged or elderly gentleman of his acquaintance who is known to exhibit symptoms of frantic attachment, but that does not interfere in his belief in himself. His love will never fail, whoever else's may. Nobody ever loved as he loves, and so, of course, the rest of the world's experience can be no guide in his case. Alas, alas! e'er thirty, he has joined the ranks of the sneerers. It is not his fault. Our passions, both the good and bad, cease with our blushes. We do not hate, nor grieve, nor joy, nor despair in our thirties like we did in our teens. Disappointment does not suggest suicide, and we quaff success without intoxication.

We take all things in a minor key as we grow older. There are few majestic passages in the later acts of life's opera. Ambition takes a less ambitious aim. Honour becomes more reasonable, and conveniently adapts itself to circumstances. And love—love dies. "Irreverence for the dreams of youth" soon


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 creeps like a killing frost upon our hearts. The tender shoots and the expanding flowers are nipped and withered, and, of a vine that yearned to stretch its tendrils round the world, there is left but a sapless stump.

My fair friends will deem all this rank heresy, I know. So far from a man's not loving after he has passed boyhood, it is not till there is a good deal of grey in his hair that they think his protestations at all worthy of attention. Young ladies take their notions of our sex from the novels written by their own, and, compared with the monstrosities that masquerade for men in the pages of that nightmare literature, Pythagoras's plucked bird and Frankenstein's demon were fair average specimens of humanity. In these so-called books, the chief lover, or Greek god, as he is admiringly referred to—by the way, they do not say which "Greek god" it is that the gentleman bears such a striking likeness to, it might be hump-backed Vulcan, or double-faced Janus, or even drivelling Silenus, the god of abstruse mysteries. He resembles the whole family of them, however, in being a blackguard, and perhaps this is what is meant. To even the little manliness his classical prototypes possessed, though, he can lay no claim whatever, being a listless effeminate noodle, on the shady side of forty. But oh! the depth and strength of this elderly party's emotion for some bread and butter


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 school-girl! Hide your heads, ye young Romeos and Leanders, this blasé old beau loves with an hysterical fervour that requires four adjectives to every noun to properly describe.

It is well, dear ladies, for us old sinners, that you study only books. Did you read mankind, you would know that the lad's shy stammering tells a truer tale than our bold eloquence. A boy's love comes from a full heart; a man's is more often the result of a full stomach. Indeed, a man's sluggish current may not be called love, compared with the rushing fountain that wells up, when a boy's heart is struck with the heavenly rod. If you would taste love, drink of the pure stream that youth pours out at your feet. Do not wait till it has become a muddy river before you stoop to catch its waves.

Or is it that you like better its bitter flavour; that the clear, limpid water is insipid to your palate, and that the pollution of its after-course gives it a relish to your lips? Must we believe those who tell us that a hand foul with the filth of a shameful life is the only one a young girl cares to be caressed by?

That is the teaching that is bawled out day by day from between those yellow covers. Do they ever pause to think, I wonder, those Devil's Lady-Helps, what mischief they are doing, crawling about God's garden, and telling childish Eves and silly Adams that sin is sweet, and that decency is ridiculous and


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 vulgar? How many an innocent girl do they not degrade into an evil-minded woman? To how many a weak lad do they not point out the dirty by-path as the shortest cut to a maiden's heart? It is not as if they wrote of life as it really is. Speak truth, and right will take care of itself. But their pictures are coarse daubs painted from the sickly fancies of their own diseased imagination.

We want to think of women, not—as their own sex would show them—as Lore-Leis luring us to destruction, but as good angels beckoning us upward. They have more power for good or evil than they dream of. It is just at the very age when a man's character is forming that he tumbles into love, and then the lass he loves has the making or marring of him. Unconsciously, he moulds himself to what she would have him, good or bad. I am sorry to have to be ungallant enough to say that I do not think they always use their influence for the best. Too often the female world is bounded hard and fast within the limits of the commonplace. Their ideal hero is a prince of littleness, and to become that many a powerful mind, enchanted by love, is "lost to life and use, and name and fame."

And yet, women, you could make us so much better, if you only would. It rests with you, more than with all the preachers, to roll this world a little nearer Heaven. Chivalry is not dead: it only sleeps for


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 want of work to do. It is you who must wake it to noble deeds. You must be worthy of knightly worship. You must be higher than ourselves. It was for Una that the Red Cross Knight did war. For no painted, mincing, court dame could the dragon have been slain. Oh, ladies fair, be fair in mind and soul as well as face, so that brave knights may win glory in your service! Oh, Woman, throw off your disguising cloaks of selfishness, effrontery, and affectation! Stand forth once more a queen in your royal robe of simple purity. A thousand swords, now rusting in ignoble sloth, shall leap from their scabbards to do battle for your honour against wrong. A thousand Sir Rolands shall lay lance in rest, and Fear, Avarice, Pleasure, and Ambition shall go down in the dust before your colours.

What noble deeds were we not ripe for in the days when we loved? What noble lives could we not have lived for her sake? Our love was a religion we could have died for. It was no mere human creature like ourselves that we adored. It was a queen that we paid homage to, a goddess that we worshipped.

And how madly we did worship! And how sweet it was to worship! Ah, lad, cherish love's young dream while it lasts! You will know, too soon, how truly little Tom Moore sang, when he said that there was nothing half so sweet in life. Even when it brings misery, it is a wild, romantic misery, all un-


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 like the dull, worldly pain of after sorrows. When you have lost her—when the light is gone out from your life, and the world stretches before you a long, dark horror, even then a half enchantment mingles with your despair.

And who would not risk its terrors to gain its raptures? Ah, what raptures they were! The mere recollection thrills you. How delicious it was to tell her that you loved her, that you lived for her, that you would die for her! How you did rave to be sure, what floods of extravagant nonsense you poured forth, and oh, how cruel it was of her to pretend not to believe you! In what awe you stood of her! How miserable you were when you had offended her! And yet, how pleasant to be bullied by her, and to sue for pardon without having the slightest notion of what your fault was! How dark the world was when she snubbed you, as she often did, the little rogue, just to see you look wretched; how sunny when she smiled! How jealous you were of every one about her! How you hated every man she shook hands with, every woman she kissed—the maid that did her hair, the boy that cleaned her shoes, the dog she nursed—though you had to be respectful to the last-named! How you looked forward to seeing her, how stupid you were when you did see her, staring at her without saying a word! How impossible it was for you to go out at any time of the day or night without finding yourself


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 eventually opposite her windows! You hadn't pluck enough to go in, but you hung about the corner and gazed at the outside. Oh, if the house had only caught fire—it was insured, so it wouldn't have mattered—and you could have rushed in and saved her at the risk of your life, and have been terribly burnt and injured! Anything to serve her. Even in little things that was so sweet. How you would watch her, spaniel-like, to anticipate her slightest wish! How proud you were to do her bidding! How delightful it was to be ordered about by her! To devote your whole life to her, and to never think of yourself, seemed such a simple thing. You would go without a holiday to lay a humble offering at her shrine, and felt more than repaid if she only deigned to accept it. How precious to you was everything that she had hallowed by her touch—her little glove, the ribbon she had worn, the rose that had nestled in her hair, and whose withered leaves still mark the poems you never care to look at now.

And oh, how beautiful she was, how wondrous beautiful! It was as some angel entering the room, and all else became plain and earthly. She was too sacred to be touched. It seemed almost presumption to gaze at her. You would as soon have thought of kissing her as of singing comic songs in a cathedral. It was desecration enough to kneel, and timidly raise the gracious little hand to your lips.


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 Ah, those foolish days, those foolish days, when we were unselfish, and pure-minded; those foolish days, when our simple hearts were full of truth, and faith, and reverence! Ah, those foolish days of noble longings and of noble strivings! And oh, these wise clever days, when we know that money is the only prize worth striving for, when we believe in nothing else but meanness and lies, when we care for no living creature but ourselves!


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Page:The Net of Faith.pdf/297

Christians cannot be followers of Christ's faith if they are obeying another authority, pagan and civil, standing in courthouses with lawsuits; they cannot have the fellowship of Christ and be saved if they die in this (acceptance of authority). The enemy which is the pagan and worldly spirit may contradict this by saying: "Well, if these Christian congregations are not governed by temporal authority in matters of faith and morals, but only by mutual love, what then if they lack love and if some injustice were done to them? And did not many of them resort to courts? Did not Saint Paul say to them, 'If you have such cases, why do you lay them before those who are least estee̸emed by the church?' And so they availed themselves of pagan offices and supplied their officials, love not being adequate."

To this can be proffered the following answer: it is true that the apostles brought the first Christians to these perfect things, instituting that everything be done through divine love. The correctness and truth of this commandment has not been lessened simply because there were some among I-Corinthians 6:4.

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46* them who were as imperfect as small children not yet ready to digest substantial food and clamoring only for milk. Indeed, many a person, converted to the faith of Christ from the Gentiles or Jews, accustomed as he had been to evil and inclined rather strongly toward temporal arrangements, even though believing in the Son of God and His truth, did not become immediately perfect in his faith. Among such converts there were some who had many imperfections which the apostles rebuked, but they were tolerated in part for the hope that they would improve in time. Saint Paul saw the disorders of some weak believers; yes, he even saw a Christian bringing action against another Christian and both sitting under judgment before pagan court officials. And he said to them:

And, rebuking them with the se words, he still patiently tolerated their weakness in the hope that they would reform, and allowed them to settle their differences at home rather than to go to law before pagans. He could not being them to perfection because of their weakness, and so he very patiently conceded to them the choice of the lesser evil, as long as they had to put up with evil at I-Corinthians 3:2.

I-Corinthians 6:2.

I-Corinthians 6:1.

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 abundance, and therefore more grave, drive back the Waters of lesse depth, which being afterwards raised, desire to descend, and from this continual colluctation or contest proceeds the ebbing and flowing. Again those that referre the same to the Moon are many, saying that she hath particular Domination over the Water; and at last a certain Prelate hath published a little Treatise, wherein he saith that the Moon wandering too and fro in the Heavens attracteth and draweth towards it a Masse of Water, which goeth continually following it, so that it is full Sea alwayes in that part which lyeth under the Moon; and because, that though she be under the Horizon, yet neverthelesse the Tide returneth, he saith that no more can be said for the salving of that particular, save onely, that the Moon doth not onely naturally retain this faculty in her self; but in this case hath power to confer it upon that degree of the Zodiack that is opposite unto it. Others, as I believe you know, do say that the Moon is able with her temperate heat to rarefie the Water, which being rarefied, doth thereupon flow. Nor hath there been wanting some that—

I pray you Simplicius let us hear no more of them, for I do not think it is worth the while to wast time in relating them, or to spend our breath in confuting them; and for your part, if you gave your assent to any of these or the like fooleries, you did a great injury to your judgment, which neverthelesse I acknowledg to be very piercing.

But I that am a little more flegmatick than you,Sagredus, will spend a few words in favour of Simplicius, if haply he thinks that any probability is to be found in those things that he hath related. I say therefore: The Waters, Simplicius, that have their exteriour superficies higher, repel those that are inferiour to them, and lower; but so do not those Waters that are of greatest profundity; and the higher having once driven back the lower, they in a short time grow quiet and * level. This your Peripatetick must needs be of an opinion, that all the Lakes in the World that are in a calme, and that all the Seas where the ebbing and flowing is insensible, are level in their bottoms; but I was so simple, that I perswaded my self that had we no other plummet to sound with, the Isles that advance so high above Water, had been a sufficient evidence of the unevennesse of their bottomes. To that Prelate I could say that the Moon runneth every day along the whole Mediterrane, and yet its Waters do not rise thereupon, save onely in the very extream bounds of it Eastward, and here to us at Venice. And for those that make the Moons temperate heat able to make the Water swell, bid them put fire under a Kettle full of Water, and hold


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 their right hand therein till that the Water by reason of the heat do rise but one sole inch, and then let them take it out, and write off the tumefaction of the Sea. Or at least desire them to shew you how the Moon doth to rarefie a certain part of the Waters, and not the remainder; as for instance, these here of Venice, and not those of Ancona, Naples, Genova: the truth is Poetick Wits are of two kinds, some are ready and apt to invent Fables, and others disposed and inclined to believe them.

I believe that no man believeth Fables, so long as he knows them to be so; and of the opinions concerning the causes of ebbing and flowing, which are many, because I know that of one single effect there is but one single cause that is true and primary, I understand very well, and am certain that but one alone at the most can be true, and for all the rest I am sure that they are fabulous, and false; and its possible that the true one may not be among those that have been hitherto produced; nay I verily believe that it is not, for it would be very strange that the truth should have so little light, as that it should not be visible amongst the umbrages of so many falshoods. But this I shall say with the liberty that is permitted amongst us, that the introduction of the Earths motion, and the making it the cause of the ebbing and flowing of Tides, seemeth to me as yet a conjecture no lesse fabulous than the rest of those that I have heard; and if there should not be proposed to me reasons more conformable to natural matters, I would without any more ado proceed to believe this to be a supernatural effect, and therefore miraculous, and unsearchable to the understandings of men, as infinite others there are, that immediately depend on the Omnipotent hand of God.

You argue very prudently, and according to the Doctrine of Aristotle, who you know in the beginning of his mechanical questions referreth those things to a Miracle, the causes whereof are occult. But that the cause of the ebbing and flowing is one of those that are not to be found out, I believe you have no greater proof than onely that you see, that amongst all those that have hitherto been produced for true causes thereof, there is not one wherewith, working by what artifice you will, we are able to represent such an effect; in regard that neither with the light of the Moon nor of the Sun, nor with temperate heats, nor with different profundities, shall one ever artificially make the Water conteined in an immoveable Vessel to run one way or another, and to ebbe and flow in one place, and not in another. But if without any other artifice, but with the onely moving of the Vessel, I am able punctually to represent all those mutations that are observed in the Sea Water, why will you refuse this reason and run to a Miracle?


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 I will run to a Miracle still, if you do not with some other natural causes, besides that of the motion of the Vessels of the Sea-water disswade me from it; for I know that those Vessels move not, in regard that all the entire Terrestrial Globe is naturally immoveable.

But do not you think, that the Terrestrial Globe might supernaturally, that is, by the absolute power of God, be made moveable?

Who doubts it?

Then Simplicius, seeing that to make the flux and reflux of the Sea, it is necessary to introduce a Miracle, let us suppose the Earth to move miraculously, upon the motion of which the Sea moveth naturally: and this effect shall be also the more simple, and I may say natural, amongst the miraculous operations, in that the making a Globe to move round, of which kind we see many others to move, is lesse difficult than to make an immense masse of water go forwards and backwards, in one place more swiftly, and in another lesse, and to rise and fall in some places more; in some lesse, and in some not at all: and to work all these different effects in one and the same Vessel that containeth it: besides, that these are several Miracles, and that is but one onely. And here it may be added, that the Miracle of making the water to move is accompanied with another, namely, the holding of the Earth stedfast against impetuosities of the water, able to make it swage sometimes one way, and sometimes another, if it were not miraculously kept to rights.

God Simplicius, let us for the present suspend our judgement about sentencing the new opinion to be vain that Salviatus is about to explicate unto us, nor let us so hastily flye out into passion like the scolding overgrown Haggs: and as for the Miracle, we may as well recurre to it when we have done hearing the Discourses contained within the bounds of natural causes: though to speak freely, all the Works of nature, or rather of God, are in my judgement miraculous.

And I am of the same opinion; nor doth my saying, that the motion of the Earth is the Natural cause of the ebbing and flowing, hinder, but that the said motion of the Earth may be miraculous. Now reassuming our Argument, I apply, and once again affirm, that it hath been hitherto unknown how it might be that the Waters contained in our Mediterranean Straights should make those motions, as we see it doth, if so be the said Straight, or containing Vessel were immoveable. And that which makes the difficulty, and rendreth this matter inextricable, are the things which I am about to speak of, and which are daily observed. Therefore lend me your attention.

We are here in Venice, where at this time the Waters are low,


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Runo XXXVI]

And a messenger o’ertook him,

In his ear these words he whispered:

“At thy home has died thy brother,

And thy parent’s child has perished.

Now return to gaze upon him,

And arrange for his interment.”

Kullervo, Kalervo’s offspring,

Made him answer on the instant:

“Is he dead, so let him perish.

In the house there is a stallion,

Which unto the grave can drag him,

And can sink him down to Kalma.”

Through the marshes passed he, playing,

Blew his horn amidst the fir-woods,

And a messenger o’ertook him,

In his ear these words he whispered:

“At thy home has died thy sister,

And thy parent’s child has perished.

Now return to gaze upon her,

And arrange for her interment.”

Kullervo, Kalervo’s offspring,

Made him answer on the instant:

“Is she dead, so let her perish.

In the house a mare is waiting,

Which unto the grave can drag her,

And can sink her down to Kalma.”

Through the meadows marched he shouting,

In the grassfields he was shouting,

And a messenger o’ertook him,

In his ear these words he whispered:

“Now has died thy tender mother,

And thy darling mother perished.

Now return to gaze upon her,

And arrange for her interment.”

Kullervo, Kalervo’s offspring,

Answered in the words which follow:

“Woe to me, a youth unhappy,

For my mother now has perished,

Wearied as she made the curtains,

And the counterpane embroidered.

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text: Wallenstein/The Death of Wallenstein/A3S07


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 When the Asiatic Department found, that notwithstanding all their exertions, they could not get more than 500 Indians to register, they decided to arrest some one. In Germiston there lived many Indians, one of whom was Pandit Rama Sundara. This man had a brave look and was endowed with some gift of the gab. He knew a few Sanskrit verses by heart. Hailing from North India as he did, he naturally knew a few dohas and chopais from the Tulasi Ramayana, and owing to his designation Pandit, he also enjoyed some reputation among the people. He delivered a number of spirited speeches in various places. Some malevolent Indians in Germiston suggested to the Asiatic Department that many Indians there would take out permits if Rama Sundara was arrested, and the officers concerned could scarcely resist the temptation thus offered. So Rama Sundara was put under arrest, and this being the first case of its kind, the Government as well as the Indians were much agitated over it. Rama Sundara, who was till yesterday known only to the good people of Germiston, became in one moment famous all over South Africa, He became the cynosure of all eyes as if he were a great man put upon his trial. Government need not have taken, but it did take, special measures for the preservation of peace. In the Court too Rama Sundara was accorded due respect as no ordinary prisoner but a representative of his community. Eager Indian spectators filled the Court-room. Rama Sundara was sentenced to a month’s simple imprisonment, and kept in a separate cell in the European ward in Johannesburg gaol. People were allowed to meet him freely. He was permitted to receive food from outside, and was entertained every day with delicacies prepared on behalf of the community. He was

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 provided with everything he wanted. The day on which he was sentenced was celebrated with great eclat. There was no trace of depression, but on the other hand there was exultation and rejoicing. Hundreds were ready to go to jail. The officers of the Asiatic Department were disappointed in their hope of a bumper crop of registrants. They did not get a single registrant even from Germiston. The only gainer was the Indian community. The month was soon over. Rama Sundara was released and was taken in a procession to the place where a meeting had been arranged. Vigorous speeches were made. Rama Sundara was smothered with garlands of flowers. The volunteers held a feast in his honour, and hundreds of Indians envied Rama Sundara’s luck and were sorry that they had not the chance of suffering imprisonment.

But Rama Sundara turned out to be a false coin. There was no escape from the month’s imprisonment, as his arrest came as a surprise. In jail he had enjoyed luxuries to which he had been a stranger outside. Still accustomed as he was to licence, and addicted as he was to bad habits, the loneliness and the restraints of jail life were too much for him. In spite of all the attention showered upon him by the jail authorities as well as by the community, jail appeared irksome to him and he bid a final good-bye to the Transvaal and to the movement. There are cunning men in every community and in every movement and so there were in ours. These knew Rama Sundara through and through, but from an idea that even he might become an instrument of the community’s providence, they never let me know his secret history until his bubble had finally burst. I subsequently found that he was an indentured labourer who had deserted before completing his term. There was nothing discreditable in his having been an indentured labourer. The reader will see towards the end how indentured labourers proved to be a most valuable acquisition to the movement, and what a large contribution they made towards winning the final victory. It was certainly wrong for him not to have finished his period of indenture.

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 I have thus detailed the whole history of Rama Sundara not in order to expose his faults, but to point a moral. The leaders of every clean movement are bound to see that they admit only clean fighters to it. But all their caution notwithstanding, undesirable elements cannot be kept out. And yet if the leaders are fearless and true, the entry of undesirable persons into the movement without their knowing them to be so does not ultimately harm the cause. When Rama Sundara was found out, he became a man of straw. The community forgot him, but the movement gathered fresh strength even through him. Imprisonment suffered by him for the cause stood to our credit, the enthusiasm created by his trial came to stay, and profiting by his example, weaklings slipped away out of the movement of their own accord. There were some more cases of such weakness besides this but I do not propose to deal with them in any detail, as it would not serve any useful purpose. In order that the reader may appreciate the strength and the weakness of the community at their real worth, it will be enough to say that there was not one Rama Sundara but several and yet I observed that the movement reaped pure advantage from all of them.

Let not the reader point the finger of scorn at Rama Sundara. All men are imperfect, and when imperfection is observed in some one in a larger measure than in others, people are apt to blame him. But that is not fair. Rama Sundara did not become weak intentionally. Man can change his temperament, can control it, but cannot eradicate it. God has not given him so much liberty. If the leopard can change his spots then only can man modify the peculiarities of his spiritual constitution. Although Rama Sundara fled away, who can tell how he might have repented of his weakness? Or rather was not his very flight a powerful proof of his repentance? There was no need for him to flee if he was shameless. He could have taken out a permit and steered clear of jail by submission to the Black Act. Further, if at all so minded, he could have become a tool of the Asiatic Department, misguided

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 rest, the ghost whispered, in a faltering accent, "be quiet, dear Sir, I am Helen!"

"Half frantic with rapture I pressed the trembling girl to my panting bosom, printed a glowing kiss on her sweet lips, and asked her, what fortunate accident had procured me the happiness of seeing her so late in the night."

"Oh!" sighed the lovely girl, "you shall save me from destruction."

"With all my heart," answered I, "if it is in my power."

"It is in your power," resumed my sweet visitor, "my father confides in you, O, save me! save me!".

"I entreated her to tell me the source of her affliction, and how I could be serviceable to her; upon which she sat herself down and began as follows:"


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 his friends and become persona grata with the Government. Why should we not judge him charitably and say that instead of doing anything of the kind, he being ashamed of his weakness hid his face from the community and even did it a service?

title: Page:Satyagraha in South Africa.pdf/160


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 "The apparition which has lately disturbed the tranquillity of our house is my lover, Henry—is the secretary in the second floor: Last Autumn he asked me in marriage from my father, who refused to comply with his suit, and the unhappy man has been hurried by despair into a resolution which has destroyed the peace of my mind, and has made him likewise miserable."

"Our house has been reported to be haunted by a ghost these many years, because it was formerly a cloyster: My Henry took hold of that superstitious rumour, turning it to his advantage, and, alas! accomplished his design without difficulty. My heart was thrilled with terror at first, and several nights elapsed in unspeakable horror, before I knew that my Henry was the spectre that visited me every night, and made my blood run chill with awful dread. At length he undeceived me, but, alas! it was then too late; my virgin honor was}}


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HE present rulers of Bharatpur are Jats of the Sinsinwar clan, and claim descent from Madan Pal, a Jadaw Rajput. They took the name of Sinsinwar from their paternal village Sinsini (8 miles south of Deeg). The first to attain celebrity among these was Brijh, a contemporary of Aurangzeb, who is considered to be the founder of the State. He was killed in the beginning of the eighteenth century, while defending his little capital of Sinsini against the attack of an Imperial army sent to punish him. Churaman, the seventh son of Brijh, became the acknowledged leader of the Jats of Sinsini and Thun, built forts there, and possessed himself of Deeg, Kumbher, and other places of importance. He collected a large army of Jat soldiers and attacked the Mogul territories. In 1718 A.D., Sawai Jai Singh of Jaipur was sent by the Emperor with a strong force to expel Churaman from the country, and Thun and Sinsini were invested. The Jats after a gallant defence, were about to capitulate, when the Sayed brothers, "the Warwicks of India," who then controlled the government at Delhi and were at the head of a faction opposed to the Jaipur Chief, made direct peace with the Jat envoy in Delhi, and Jai Singh retired in disgust. Two years later Churaman was succeeded by his son, Mohkam Singh, who ruled for a very short time. His first step was to imprison his cousin Badan Singh, but the Jats insisted on his release. Badan Singh invited Maharaja Sawai Jai Singh of Jaipur to attack Thun, and the place was captured after a siege of six months, during which Mohkam Singh escaped with his life. Badan Singh was thereupon proclaimed Raja of Deeg, on condition of his paying a tribute to Delhi, and this year (1722 A.D.) marks the recognition of Bharatpur as a separate State.

Badan Singh nominally ruled till about 1735 A. D., but, soon after his accession, left the administration to his capable and successful son, Suraj Mai, who raised the Jat power to a great eminence. Suraj Mai met his death in 1763 A.D., in a skirmish of a squadron of Mogul horse while making an attempt to hunt in the Imperial domains, and was succeeded by his eldest son, Jawahir Singh. The latter possessed the valour without the capacity of his father; but nevertheless, during his short rule, extended the Jat possessions to their utmost limit. He lived chiefly in the Agra palace, where it was his whim to sit on the black marble throne of Jahangir; and it was here that he was murdered in June, 1768 A.D.

From the death of Jawahir Singh the power of the Jats began to decline and their dominions to contract. The downfall was accelerated by family dissensions and the increasing power of the Mahrattas. The Jats of Bharatpur maintained their position by cementing a friendship with the Sindhia.

The early years of the nineteenth century were marked by the struggles of the Mahrattas and the British. In September 1803 A.D. the vakils of Ranjit Singh, the ruler of Bharatpur, met Lord Lake with friendly overtures at Ballabgarh, with the result that an offensive and defensive alliance was at once concluded. A contingent of Bharatpur troops assisted the British in the capture of Agra, and took part in the battle of Laswari (in Alwar), and, for these services Ranjit Singh was rewarded by the grant of five additional districts. In 1804 A.D. war broke out between the British and Yashwant Rao