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 and the dread of public attention, might have influence upon him; but she could not believe that he would be affected by the thought of a material advantage. Perhaps she didn’t know him very well, but Charlie didn’t know him at all.

“Has it occurred to you that he’s madly in love with me?”

He did not answer, but he smiled at her with roguish eyes. She knew and loved that charming look of his.

“Well, what is it? I know you’re going to say something awful.”

“Well, you know, women are often under the impression that men are much more madly in love with them than they really are.”

For the first time she laughed. His confidence was catching.

“What a monstrous thing to say!”

“I put it to you that you haven’t been bothering much about your husband lately. Perhaps he isn’t quite so much in love with you as he was.”

“At all events I shall never delude myself that you are madly in love with me,” she retorted.

“That’s where you’re wrong.”

Ah, how good it was to hear him say that! She knew it and her belief in his passion warmed her heart. As he spoke he rose from the bed and came and sat down beside her on the sandalwood box. He put his arm round her waist.

“Don’t worry your silly little head a moment longer,” he said. “I promise you there’s nothing to fear. I’m as certain as I am of anything that he’s


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 Rh treaty at the first favorable moment, as they did that of Brest-Litovsk. It may be said that the following dispatch is for home consumption by the ultra-revolutionists of Soviet Russia. But as long as such matter—uncontradicted—is the sole pabulum officially furnished the Russian people (the opposition being prohibited) how can we expect anything but a continuation of treaty-breaking to result? The dispatch is as follows:

Among the working people the agitation for a trade agreement with Soviet Russia is put forward on the double ground that it would give employment to the American workers and that it would relieve the suffering in Russia. The argument that it would give employment to American labor is fully answered by Secretary Hughes in response to a letter by President Gompers requesting information in this matter. President Gompers' letter was as follows:

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


text: Poems: Second Series (Dickinson)/Delight becomes pictorial


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 going to pretend he knows nothing. You know, this sort of thing is awfully difficult to prove. You say he’s in love with you; perhaps he doesn’t want to lose you altogether. I swear I’d accept anything rather than that if you were my wife.”

She leaned towards him. Her body became limp and yielding against his arm. The love she felt for him was almost torture. His last words had struck her: perhaps Walter loved her so passionately that he was prepared to accept any humiliation if sometimes she would let him love her. She could understand that; for that was how she felt towards Charlie. A thrill of pride passed through her, and at the same time a faint sensation of contempt for a man who could love so slavishly.

She put her arm lovingly round Charlie’s neck.

“You’re simply wonderful. I was shaking like a leaf when I came here and you’ve made everything all right.”

He took her face in his hand and kissed her lips.

“Darling.”

“You’re such a comfort to me,” she sighed.

“I’m sure you need not be nervous. And you know I’ll stand by you. I won’t let you down.”

She put away her fears, but for an instant unreasonably she regretted that her plans for the future were shattered. Now that all danger was past she almost wished that Walter were going to insist on a divorce.

“I knew I could count on you,” she said.

“So I should hope.”

“Oughtn’t you to go and have your tiffin?”


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Her beauty and her brain go not together. She’s a good sign, but I have seen small reflection of her wit.

title: Page:The Floral Fortune-teller.djvu/145


text: Poems: Second Series (Dickinson)/Is Heaven a physician?


text: Poems: Second Series (Dickinson)/The Return


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Page:Works of Charles Dickens, ed. Lang - Volume 2.djvu/188

 caused him to start up in bed, and inquire who was there, and what the matter was.

"Please, sir, here's a young man which says he must see you directly," responded the voice of the chambermaid.

"A young man!" exclaimed Mr. Winkle.

"No mistake about that 'ere, sir," replied another voice through the keyhole; "and if that wery same interestin' young creetur ain't let in vithout delay, it's wery possible as his legs vill enter afore his countenance." The young man gave a gentle kick at one of the lower panels of the door, after he had given utterance to this hint, as if to add force and point to the remark.

"Is that you, Sam?" inquired Mr. Winkle, springing out of bed.

"Quite unpossible to identify any gen'l'm'n vith any degree o' mental satisfaction, vithout lookin' at him, sir," replied the voice, dogmatically.

Mr. Winkle, not much doubting who the young man was, unlocked the door; which he had no sooner done, than Mr. Samuel Weller entered with great precipitation, and carefully re-locking it on the inside, deliberately put the key in his waistcoat pocket: and, after surveying Mr. Winkle from head to foot, said:

"You're a wery humorous young gen'l'm'n, you air, sir!"

"What do you mean by this conduct, Sam?" inquired Mr. Winkle, indignantly. "Get out, sir, this instant. What do you mean, sir?"

"What do I mean," retorted Sam; come sir, this is rayther too rich, as the young lady said, wen she remonstrated with the pastry-cook, arter he'd sold her a pork-pie as had got nothin' but fat inside. What do I mean! Well, that ain't a bad 'un, that ain't."

"Unlock that door, and leave this room immediately, sir," said Mr. Winkle.

"I shall leave this here room, sir, just precisely at the wery same moment as you leaves it," responded Sam, speaking


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 “Oh, damn my tiffin.”

He drew her more closely to him and now she was held tight in his arms. His mouth sought hers.

“Oh, Charlie, you must let me go.”

“Never.”

She gave a little laugh, a laugh of happy love and of triumph; his eyes were heavy with desire. He lifted her to her feet and not letting her go but holding her close to his breast he locked the door.

LL through the afternoon she thought of what Charlie had said about Walter. They were dining out that evening and when he came back from the Club she was dressing. He knocked at her door.

“Come in.”

He did not open.

“I’m going straight along to dress. How long will you be?”

“Ten minutes.”

He said nothing more, but went to his own room. His voice had that constrained note which she had heard in it the night before. She felt fairly sure of herself now. She was ready before he was and when he came downstairs she was already seated in the car.

“I’m afraid I’ve kept you waiting,” you he said.

“I shall survive it,” she replied, and she was able to smile as she spoke.

She made an observation or two as they drove


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 "A blow, sir?" stammered Mr. Winkle.

"A blow, sir," replied Dowler. "Compose your feelings. Sit down. Hear me."

"Sir," said Mr. Winkle, trembling from head to foot, "before I consent to sit down beside, or opposite you, without the presence of a waiter, I must be secured by some further understanding. You used a threat against me last night, sir, a dreadful threat, sir." Here Mr. Winkle turned very pale indeed, and stopped short.

"I did," said Dowler, with a countenance almost as white as Mr. Winkle's. "Circumstances were suspicious. They have been explained. I respect your bravery. Your feeling is upright. Conscious innocence. There's my hand. Grasp it."

"Really, sir," said Mr. Winkle, hesitating whether to give his hand or not, and almost fearing that it was demanded in order that he might be taken at an advantage, "really, sir, I"

"I know what you mean," interposed Dowler. "You feel aggrieved. Very natural. So should I. I was wrong. I beg your pardon. Be friendly. Forgive me." With this, Dowler fairly forced his hand upon Mr. Winkle, and shaking it with the utmost vehemence, declared he was a fellow of extreme spirit, and he had a higher opinion of him than ever.

"Now," said Dowler, "sit down. Relate it all. How did you find me? When did you follow? Be frank. Tell me."

"It's quite accidental," replied Mr. Winkle, greatly perplexed by the curious and unexpected nature of the interview, "Quite."

"Glad of it," said Dowler. "I woke this morning. I had forgotten my threat. I laughed at the accident. I felt friendly. I said so."

"To whom?" inquired Mr. Winkle.

"To Mrs. Dowler. You made a vow,' said she. 'I did,' said I. 'It was a rash one,' said she. It was,' said I. 'I'll apologise. Where is he?"

"Who?" inquired Mr. Winkle.


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 down the hill, but he answered curtly. She shrugged her shoulders; she was growing a trifle impatient: if he wanted to sulk, let him, she didn’t care. They drove in silence till they reached their destination. It was a large dinner party. There were too many people and too many courses. While Kitty chatted gaily with her neighbours she watched Walter. He was deathly pale and his face was pinched.

“Your husband is looking rather washed out. I thought he didn’t mind the heat. Has he been working very hard?”

“He always works hard.”

“I suppose you’re going away soon?”

“Oh, yes, I think I shall go to Japan as I did last year,” she said. “The doctor says I must get out of the heat if I don’t want to go all to pieces.”

Walter did not as usual when they were dining out give her a little smiling glance now and then. He never looked at her. She had noticed that when he came down to the car he kept his eyes averted, and he did the same when, with his usual politeness, he gave her his hand to alight. Now, talking with the women on either side of him, he did not smile, but looked at them with steady and unblinking eyes; and really his eyes looked enormous and in that pale face coal black. His face was set and stern.

“He must be an agreeable companion,” thought Kitty ironically.

The idea of those unfortunate ladies trying to indulge in small talk with that grim mask not a little diverted her.

Of course he knew; there was no doubt about


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title: Page:The Floral Fortune-teller.djvu/147


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 that, and he was furious with her. Why hadn’t he said anything? Was it really because, though angry and hurt, he loved her so much that he was afraid she would leave him. The thought made her ever so slightly despise him, but good-naturedly: after all, he was her husband and he provided her with board and lodging; so long as he didn’t interfere with her and let her do as she liked she would be quite nice to him. On the other hand perhaps his silence was due merely to a morbid timidity. Charlie was right when he said that no one would hate a scandal more than Walter. He never made a speech if he could help it. He had told her once that when he was subpnaed as a witness on a case where he was to give expert evidence he had hardly slept for a week before. His shyness was a disease.

And there was another thing: men were very vain, and so long as no one knew what had happened it might be that Walter would be content to ignore it. Then she wondered whether by any possibility Charlie was right when he suggested that Walter knew which side his bread was buttered. Charlie was the most popular man in the Colony and soon would be Colonial Secretary. He could be very useful to Walter: on the other hand he could make himself very unpleasant if Walter put his back up. Her heart exulted as she thought of her lover’s strength and determination; she felt so defenceless in his virile arms. Men were strange: it would never have occurred to her that Walter was capable of such baseness, and yet you never knew; perhaps his seriousness was merely a mask


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Runo XXIV]

“Also thanks, my dearest brother,

Dearest brother, dearest sister,

Happiness to all the household,

All companions of my childhood,

Those with whom I lived and sported,

And who grew from childhood with me.

“May thou not, O noble father,

May thou not, O tender mother,

Or my other noble kindred,

Or my race, the most illustrious,

Ever fall into affliction,

Or oppressed by grievous trouble,

That I thus desert my country,

That I wander to a distance.

Shines the sun of the Creator,

Beams the moon of the Creator,

And the stars of heaven are shining,

And the Great Bear is extended

Ever in the distant heavens,

Evermore in other regions,

Not alone at father’s homestead,

In the home where passed my childhood.

“Truly must I now be parted

From the home I loved so dearly,

From my father’s halls be carried,

From among my mother’s cellars,

Leave the swamps and fields behind me,

Leave behind me all the meadows,

Leave behind the sparkling waters,

Leave the sandy shore behind me,

Where the village women bathe them,

And the shepherd-boys are splashing.

“I must leave the quaking marshes,

And the wide-extending lowlands,

And the peaceful alder-thickets,

And the tramping through the heather,

And the strolling past the hedgerows,

And the loitering on the pathways,

And my dancing through the farmyards,

And my standing by the house-walls,

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 "Now, Jane," said Mrs. Colonel Wugsby, turning to one of the girls, "what is it?"

"I came to ask, ma, whether I might dance with the youngest Mr. Crawley," whispered the prettier and younger of the two.

"Good God, Jane, how can you think of such things?" replied the mamma, indignantly. "Haven't you repeatedly heard that his father has eight hundred a-year, which dies with him? I am ashamed of you. Not on any account."

"Ma," whispered the other, who was much older than her sister, and very insipid and artificial, "Lord Mutanhed has been introduced to me. I said I thought I wasn't engaged, ma."

"You're a sweet pet, my love, replied Mrs. Colonel Wugsby, tapping her daughter's cheek with her fan, "and are always to be trusted. He's immensely rich, my dear. Bless you!" With these words Mrs. Colonel Wugsby kissed her eldest daughter most affectionately, and frowning in a warning manner upon the other, sorted her cards.

Poor Mr. Pickwick! he had never played with three thorough-paced female card-players before. They were so desperately sharp, that they quite frightened him. If he played a wrong card, Miss Bolo looked a small armoury of daggers; if he stopped to consider which was the right one, Lady Snuphanuph would throw herself back in her chair, and smile with a mingled glance of impatience and pity to Mrs. Colonel Wugsby; at which Mrs. Colonel Wugsby would shrug up her shoulders, and cough, as much as to say she wondered whether he ever would begin. Then, at the end of every hand, Miss Bolo would inquire with a dismal countenance and reproachful sigh, why Mr. Pickwick had not returned that diamond, or led the club, or roughed the spade, or finessed the heart, or led through the honour, or brought out the ace, or played up to the king, or some such thing; and in reply to all these grave charges, Mr. Pickwick would be wholly unable to plead any justification whatever, having by this time


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 for a mean and pettifogging nature. The more she considered it the more likely it seemed that Charlie was right; and she turned her glance once more on her husband. There was no indulgence in it.

It happened that just then the women on either side of him were talking with their neighbours and he was left alone. He was staring straight in front of him, forgetful of the party, and his eyes were filled with a mortal sadness. It gave Kitty a shock.

EXT day when she was lying down after luncheon, dozing, she was aroused by a knock at her door.

“Who is it?” she cried irritably.

At that hour she was unaccustomed to be disturbed.

She recognized her husband’s voice and she sat up quickly.

“Come in.”

“Did I wake you?” he asked as he entered.

“In point of fact you did,” she answered in the natural tone she had adopted with him for the last two days.

“Will you come into the room. I want to have a little talk with you.”

Her heart gave a sudden beat against her ribs.

“I’ll put on a dressing-gown.”


text: Organize the Unorganized

title: Organize the Unorganized


text:
Page:Works of Charles Dickens, ed. Lang - Volume 2.djvu/472

 the room. At sight of this phenomenon, the fat boy uttered an interjection, the ladies a scream, and the gentleman an oath, almost simultaneously.

"Wretched creature, what do you want here?" said the gentleman, who it is needless to say was Mr. Snodgrass.

To this the fat boy, considerably terrified, briefly responded, "Missis."

"What do you want me for?" inquired Emily, turning her head aside, "you stupid creature!"

"Master and Mr. Pickwick is a going to dine here at five," replied the fat boy.

"Leave the room!" said Mr. Snodgrass, glaring upon the bewildered youth.

"No, no, no," added Emily hastily. "Bella, dear, advise me."

Upon this, Emily and Mr. Snodgrass, and Arabella and Mary, crowded into a corner, and conversed earnestly in whispers for some minutes, during which the fat boy dozed.

"Joe," said Arabella, at length, looking round with a most bewitching smile, "how do you do, Joe?"

"Joe," said Emily, "you're a very good boy; I won't forget you, Joe."

"Joe," said Mr. Snodgrass, advancing to the astonished youth, and seizing his hand, "I didn't know you before. There's five shillings for you, Joe!"

"I'll owe you five, Joe," said Arabella, "for old acquaintance sake, you know;" and another most captivating smile was bestowed upon the corpulent intruder.

The fat boy's perception being slow, he looked rather puzzled at first to account for this sudden prepossession in his favour, and stared about him in a very alarming manner. At length his broad face began to show symptoms of a grin of proportionately broad dimensions; and then, thrusting half-a-crown into each of his pockets, and a hand and wrist after it, he burst into a hoarse laugh: being for the first and only time in his existence. said Arabella.

"He understands us, I see," said Arabella.


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296

And the cleaning of the planking,

And the scrubbing of the flooring,

Leave the fields where leap the reindeer,

And the woods where run the lynxes,

And the wastes where flock the wild geese,

And the woods where birds are perching.

“Now indeed I am departing,

All the rest I leave behind me;

In the folds of nights of autumn,

On the thin ice of the springtime,

On the ice I leave no traces,

On the slippery ice no footprints,

From my dress no thread upon it,

Nor in snow my skirt’s impression.

“If I should return in future,

And again my home revisit,

Mother hears my voice no longer,

Nor my father heeds my weeping,

Though I’m sobbing in the corner,

Or above their heads am speaking,

For the young grass springs already

And the juniper is sprouting

O’er the sweet face of my mother,

And the cheeks of her who bore me.

“If I should return in future

To the wide-extended homestead,

I shall be no more remembered,

Only by two little objects.

At the lowest hedge are hedge-bands,

At the furthest field are hedge-stakes,

These I fixed when I was little,

As a girl with twigs I bound them.

“But my mother’s barren heifer,

Unto which I carried water,

And which as a calf I tended,

She will low to greet my coming,

From the dunghill of the farmyard,

Or the wintry fields around it;

She will know me, when returning,

As the daughter of the household.

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 He left her. She slipped her bare feet into mules and wrapped herself in a kimono. She looked in the glass; she was very pale and she put on some rouge. She stood at the door for a moment, nerving herself for the interview, and then with a bold face joined him.

“How did you manage to get away from the Laboratory at this hour?” she said. “I don’t often see you at this sort of time.”

“Won’t you sit down?”

He did not look at her. He spoke gravely. She was glad to do as he asked: her knees were a little shaky, and unable to continue in that jocular tone she kept silent. He sat also and lit a cigarette. His eyes wandered restlessly about the room. He seemed to have some difficulty in starting.

Suddenly he looked full at her; and because he had held his eyes so long averted, his direct gaze gave her such a fright that she smothered a cry.

“Have you ever heard of Mei-tan-fu?” he asked. “There’s been a good deal about it in the papers lately.”

She stared at him in astonishment. She hesitated.

“Is that the place where there’s cholera? Mr. Arbuthnot was talking about it last night.”

“There’s an epidemic. I believe it’s the worst they’ve had for years. There was a medical missionary there. He died of cholera three days ago. There’s a French convent there and of course there’s the Customs man. Every one else has got out.”

His eyes were still fixed on her and she could not lower hers. She tried to read his expression, but


text: Poems: Second Series (Dickinson)/A poor torn heart, a tattered heart


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Page:Works of Charles Dickens, ed. Lang - Volume 2.djvu/68

 there, for the first time, may be allowed to labour under some temporary irritation and anxiety: and Sam, with a due allowance for the frailties of human nature, obeyed all his master's behests with that imperturbable good humour and unruffable composure which formed one of his most striking and amiable characteristics.

Sam had solaced himself with a most agreeable little dinner, and was waiting at the bar for the glass of warm mixture in which Mr. Pickwick had requested him to drown the fatigues of his morning's walks, when a young boy of about three feet high, or thereabouts, in a hairy cap and fustian over-alls, whose garb bespoke a laudable ambition to attain in time the elevation of an hostler, entered the passage of the George and Vulture, and looked first up the stairs, and then along the passage, and then into the bar, as if in search of somebody to whom he bore a commission; whereupon the barmaid, conceiving it not improbable that the said commission might be directed to the tea or table spoons of the establishment, accosted the boy with

"Now, young man, what do you want?"

"Is there anybody here, named Sam?" inquired the youth, in a loud voice of treble quality.

"What's the t'other name?" said Sam Weller, looking round.

"How should I know?" briskly replied the young gentleman below the hairy cap.

"You're a sharp boy, you are," said Mr. Weller; "only I wouldn't show that wery fine edge too much, if I was you, in case anybody took it off. What do you mean by comin' to a hot-el, and asking arter Sam, vith as much politeness as a vild Indian?"

Cos an old gen'l'm'n told me to," replied the boy.

"What old gen'l'm'n?" inquired Sam, with deep disdain.

"Him as drives a Ipswich coach, and uses our parlour," rejoined the boy. "He told me yesterday mornin' to come to the George and Wultur this arternoon, and ask for Sam."


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 "I've done now," said Sam with slight embarrassment; "I've been a writin'."

"So I see," replied Mr. Weller. "Not to any young 'ooman, I hope, Sammy?"

"Why it's no use a sayin' it ain't," replied Sam, "It's a walentine."

"A what!" exclaimed Mr. Weller, apparently horror-stricken by the word.

"A walentine," replied Sam.

"Samivel, Samivel," said Mr. Weller, in reproachful accents, "I didn't think you'd ha' done it. Arter the warnin' you've had o' your father's wicious propensities; arter all I've said to you upon this here wery subject; arter actiwally seein' and bein' in the company o' your own mother-in-law, vich I should ha' thought wos a moral lesson as no man could never ha' forgotten to his dyin' day! I didn't think you'd ha' done it, Sammy, I didn't think you'd ha' done it!" These reflections were too much for the good old man. He raised Sam's tumbler to his lips and drank off its contents.

"Wot's the matter now?" said Sam.

"Nev'r mind, Sammy," replied Mr. Weller, "it'll be a wery agonizin' trial to me at my time of life, but I'm pretty tough, that's vun consolation, as the wery old turkey remarked wen the farmer said he wos afeerd he should be obliged to kill him for the London market."

"Wot'll be a trial?" inquired Sam.

"To see you married, Sammy—to see you a dilluded wictim, and thinkin' in your innocence that it's all wery capital," replied Mr. Weller. "It's a dreadful trial to a father's feelin's, that 'ere, Sammy."

"Nonsense," said Sam. "I ain't a goin' to get married, don't you fret yourself about that; I know you're a judge of these things. Order in your pipe, and I'll read you the letter. There!"

We cannot distinctly say whether it was the prospect of the pipe, or the consolatory reflection that a fatal disposition


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 she was nervous, and she could only discern a strange watchfulness. How could he look so steadily? He did not even blink.

“The French nuns are doing what they can. They’ve turned the orphanage into a hospital. But the people are dying like flies. I’ve offered to go and take charge.”

“You?”

She started violently. Her first thought was that if he went she would be free and without let or hindrance could see Charlie. But the thought shocked her. She felt herself go scarlet. Why did he watch her like that? She looked away in embarrassment.

“Is that necessary?” she faltered.

“There’s not a foreign doctor in the place.”

“But you’re not a doctor, you’re a bacteriologist.”

“I am an M.D., you know, and before I specialised I did a good deal of general work in a hospital. The fact that I’m first and foremost a bacteriologist is all to the good. It will be an admirable chance for research work.”

He spoke almost flippantly and when she glanced at him she was surprised to see in his eyes a gleam of mockery. She could not understand.

“But won’t it be awfully dangerous?”

“Awfully.”

He smiled. It was a derisive grimace. She leaned her forehead on her hand. Suicide. It was nothing short of that. Dreadful! She had not thought he would take it like that. She couldn’t let him do that. It was cruel. It was not her fault


text: Organize the Unorganized/Chapter 1

title: Organize the Unorganized/Chapter 1


text: Organize the Unorganized/Chapter 2

title: Organize the Unorganized/Chapter 2


text: Organize the Unorganized/Chapter 3

title: Organize the Unorganized/Chapter 3


text: Organize the Unorganized/chapter 4

title: Organize the Unorganized/chapter 4


text: Organize the Unorganized/Chapter 5

title: Organize the Unorganized/Chapter 5


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 if she did not love him. She couldn’t bear the thought that he should kill himself for her sake. Tears flowed softly down her cheeks.

“What are you crying for?”

His voice was cold.

“You’re not obliged to go, are you?”

“No, I go of my own free will.”

“Please don’t, Walter. It would be too awful if something happened. Supposing you died?”

Though his face remained impassive the shadow of a smile once more crossed his eyes. He did not answer.

“Where is this place?” she asked after a pause.

“Mei-tan-fu? It’s on a tributary of the Western River. We should go up the Western River and then by chair.”

“Who is we?”

“You and I.”

She looked at him quickly. She thought she had heard amiss. But now the smile in his eyes had travelled to his lips. His dark eyes were fixed on her.

“Are you expecting me to come too?”

“I thought you’d like to.”

Her breath began to come very fast. A shudder passed through her.

“But surely it’s no place for a woman. The missionary sent his wife and children down weeks ago and the A. P. C. man and his wife came down. I met her at a tea-party. I’ve just remembered that she said they left some place on account of cholera.”

“There are five French nuns there.”

Panic seized her.


text: Organize the Unorganized/End Matter

title: Organize the Unorganized/End Matter


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Runo XXIV]

“Then my father’s splendid stallion,

Which I fed when I was little,

Which as girl I often foddered,

He will neigh to greet my coming,

From the dunghill of the farmyard,

Or the wintry fields around it;

He will know me, when returning,

As the daughter of the household.

“Then the dog, my brother’s favourite

Which as child I fed so often,

Which I trained when in my girlhood,

He will bark to greet my coming,

From the dunghill of the farmyard,

Or the wintry fields around it;

He will know me, when returning,

As the daughter of the household.

“But the others will not know me,

To my former home returning,

Though my boats are still the old ones,

As when here I lived aforetime,

By the shores where swim the powans,

And the nets are spread as usual.

“Now farewell, thou room beloved,

Thou my room, with roof of boarding;

Good it were for me returning,

That I once again should scrub thee.

“Now farewell, thou hall beloved,

Thou my hall, with floor of boarding;

Good it were for me returning,

That I once again should scrub thee.

“Now farewell, thou yard beloved,

With my lovely mountain-ashtree;

Good it were for me returning,

Once again to wander round thee.

“Now farewell to all things round me,

Berry-bearing fields and forests,

And the flower-bearing roadsides,

And the heaths o’ergrown with heather,

And the lakes with hundred islands,

And the depths where swim the powans,

title: Page:Kalevala (Kirby 1907) v1.djvu/317


text:
Page:The Painted Veil - Maugham - 1925.djvu/77

 “I don’t know what you mean. It would be madness for me to go. You know how delicate I am. Dr. Hayward said I must get out of Hong-Kong on account of the heat. I could never stand the heat up there. And cholera: I should be frightened out of my wits. It’s just asking for trouble. There’s no reason for me to go. I should die.”

He did not answer. She looked at him in her desperation and she could hardly restrain a cry. His face had a sort of black pallor which suddenly terrified her. She saw in it a look of hatred. Was it possible that he wanted her to die? She answered her own outrageous thought.

“It’s absurd. If you think you ought to go it’s your own lookout. But really you can’t expect me to. I hate illness. A cholera epidemic. I don’t pretend to be very brave and I don’t mind telling you that I haven’t pluck for that. I shall stay here until it’s time for me to go to Japan.”

“I should have thought that you would want to accompany me when I am about to set out on a dangerous expedition.”

He was openly mocking her now. She was confused. She did not quite know whether he meant what he said or was merely trying to frighten her.

“I don’t think any one could reasonably blame me for refusing to go to a dangerous place where I had no business or where I could be of no use.”

“You could be of the greatest use; you could cheer and comfort me.”

She grew even a little paler.

“I don’t understand what you’re talking about.”


text:
Page:1955 North Dakota Session Laws.pdf/16

8 fund, not otherwise appropriated, the following sums for the following purposes, for the biennium beginning July 1, 1955 to June 30, 1957, to-wit:

Approved March 9, 1955.

CHAPTER 12

S. B. No. 30 (Committee on Appropriations)

HIGH SCHOOL CORRESPONDENCE STUDY

AN ACT

§ 1. Appropriation.) There is hereby appropriated out of the state equalization fund in the state treasury, the sum of $225,000.00, or so much thereof as may be necessary for salaries and miscellaneous expenses of the high school correspondence study, as provided for in chapter 15-19 of the North Dakota Revised Code of 1943, for the biennium beginning July 1, 1955 and ending June 30, 1957.

Approved March 9, 1955.


text:
Page:The Painted Veil - Maugham - 1925.djvu/78

 “I shouldn’t have thought it needed more than average intelligence.”

“I’m not going, Walter. It’s monstrous to ask me.”

“Then I shall not go either. I shall immediately file my petition.”

HE looked at him blankly. What he said was so unexpected that at the first moment she could hardly gather its sense.

“What on earth are you talking about?” she faltered.

Even to herself her reply rang false, and she saw the look of disdain which it called forth on Walter’s stern face.

“I’m afraid you’ve thought me a bigger fool than I am.”

She did not quite know what to say. She was undecided whether indignantly to assert her innocence or to break out into angry reproaches. He seemed to read her thoughts.

“I’ve got all the proof necessary.”

She began to cry. The tears flowed from her eyes without any particular anguish and she did not dry them: to weep gave her a little time to collect herself. But her mind was blank. He watched her without concern, and his calmness frightened her. He grew impatient.

“You’re not going to do much good by crying, you know.”


text:
Page:The Painted Veil - Maugham - 1925.djvu/79

 His voice, so cold and hard, had the effect of exciting in her a certain indignation. She was recovering her nerve.

“I don’t care. I suppose you have no objection to my divorcing you. It means nothing to a man.”

“Will you allow me to ask why I should put myself to the smallest inconvenience on your account?”

“It can’t make any difference to you. It’s not much to ask you to behave like a gentleman.”

“I have much too great a regard for your welfare.”

She sat up now and dried her eyes.

“What do you mean?” she asked him.

“Townsend will marry you only if he is co-respondent and the case is so shameless that his wife is forced to divorce him.”

“You don’t know what you’re talking about,” she cried.

“You stupid fool.”

His tone was so contemptuous that she flushed with anger. And perhaps her anger was greater because she had never before heard him say to her any but sweet, flattering and delightful things. She had been accustomed to find him subservient to all her whims.

“If you want the truth you can have it. He’s only too anxious to marry me. Dorothy Townsend is perfectly willing to divorce him and we shall be married the moment we’re free.”

“Did he tell you that in so many words or is that the impression you have gained from his manner?”


text:
Page:Kalevala (Kirby 1907) v1.djvu/318

Rh

And the fair hills with the fir-trees,

And the swampy ground with birch-trees.”

Then the smith, e’en Ilmarinen,

In the sledge the maiden lifted,

With his whip he lashed the coursers,

And he spoke the words which follow:

“Now farewell to all the lakeshores,

Shores of lakes, and slopes of meadows,

All the pine-trees on the hill-sides,

And the tall trees in the firwoods,

And behind the house the alders,

And the junipers by well-sides,

In the plains, all berry-bushes,

Berry-bushes, stalks of grasses,

Willow-bushes, stumps of fir-trees,

Alder-leaves, and bark of birch-trees!”

Thus at length, smith Ilmarinen

Forth from Pohjola departed,

With the children farewells singing,

And they sang the words which follow:

“Hither flew a bird of blackness,

Through the wood he speeded swiftly,

Well he knew to lure our duckling,

And entice from us our berry,

And he took from us our apple,

Drew the fish from out the water,

Lured her with a little money,

And enticed her with his silver.

Who will fetch us now the water,

Who will take us to the river?

“Now remain the buckets standing,

And the yoke is idly rattling,

And the floor unswept remaineth,

And unswept remains the planking,

Empty now are all the pitchers,

And the jugs two-handled dirty.”

But the smith, e’en Ilmarinen,

With the young girl hastened homeward,

Driving rattling on his journey,

From the magic coast of Pohja,

title: Page:Kalevala (Kirby 1907) v1.djvu/318


text:
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title: User:Xover/autorefs.js


text:
Page:Hatch-Goodlatte Act.pdf/39

Rh :: to apply unless and until such voluntary license is terminated or amended, or the parties enter into a new voluntary license.
 * “(D) —On and after the enactment date—
 * “(i) the Copyright Office shall no longer accept notices of intention with respect to covered activities; and
 * “(ii) notices of intention filed before the enactment date will no longer be effective or provide license authority with respect to covered activities, except that, before the license availability date, there shall be no liability under section 501 for the reproduction or distribution of a musical work (or share thereof) in covered activities if a valid notice of intention was filed for such work (or share) before the enactment date.
 * “(10) —
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 * “(aa) Sound recording name, featured artist, sound recording copyright owner, producer, international standard recording code,

title: Page:Hatch-Goodlatte Act.pdf/39


text:
Page:Kalevala (Kirby 1907) v1.djvu/319

Runo XXIV]

By the shore of Sound of Sima.

On he drove across the sandhills,

Shingle crashed, and sand was snaking,

Swayed the sledge, the pathway rattled,

Loudly rang the iron runners,

And the frame of birch resounded,

And the curving laths were rattling,

Shaking was the cherry collar,

And the whiplash whistling loudly,

And the rings of copper shaking,

As the noble horse sprang forward,

As the White-front galloped onward.

Drove the smith one day, a second,

Driving likewise on the third day;

With one hand the horse he guided,

And with one embraced the damsel,

One foot on the sledge-side rested,

Underneath the rug the other.

Quick they sped, and fast they journeyed,

And at length upon the third day

Just about the time of sunset,

Hove in sight the smith’s fair dwelling

And they came to Ilma’s homestead,

And the smoke in streaks ascended,

And the smoke rose thickly upward,

From the house in wreaths arising,

Up amid the clouds ascending.

title: Page:Kalevala (Kirby 1907) v1.djvu/319


text: Kalevala (Kirby 1907)/Runo 24

title: Kalevala (Kirby 1907)/Runo 24


text:
Translation:Likutei Moharan/12

"Tehillah l'David (A psalm of David): I will exalt You, my Lord, the King; and I will bless Your name for ever and ever."

(Psalms 145:1)

[Neshikin]
This that we see that, generally, the learned oppose the tzaddikim and "speak arrogant words, proudly and contemptuously, against the righteous" (cf. Psalms 31:19) - this is precisely the way God intends it.

For there are the aspects of Yaakov and Lavan. Yaakov is the tzaddik who originates Torah insights and studies Torah lishmah (purely for its own sake). The good which is his is stored, guarded and hidden away for the Future, as our Sages taught: ...tomorrow, to receive their reward (Eruvin 22a). It is because his reward comes at the end that he is called yaAKoV, which connotes AKeV (heel) and end. His reward comes at the end.

But Lavan is a scholar-demon. He studies Torah in order to show off and criticize. And such a Torah scholar, "a carcass is better than he." (Vayikra Rabbah 1:15).

It is common knowledge that a person is only called a scholar [when versed] in the Oral Law. Someone who knows how to study the Five Books of the Torah is not called a scholar; only one who is knowledgeable in the Talmud and Codifiers. When such a person studies Torah without daat,  he is called Lavan - because of the cunning which he acquires. He despises and persecutes the tzaddikim: the upper tzaddik and the lower tzaddik. As is written in the Zohar (I, 153b): The Divine Presence resides between two tzaddikim, as in (Psalms 37:29), "Tzaddikim will inherit the earth" - [the plural,] tzaddikim, indicating two. These are the two tzaddikim: the tzaddik who originated this teaching of Oral Law is the upper tzaddik, and the lower tzaddik is the one who studies these original insights.

And Oral Law is the Divine Presence. As : Malkhut (Kingship) is peh (mouth) - she is called Torah shebe'al peh (Oral Law) (Tikkuney Zohar, Introduction). When the Divine Presence, which is known as the Oral Law, comes into the scholar-demon, it is referred to as the Divine Presence in exile.  [the scholar] has the mouth to "speak arrogant words, proudly and contemptuously, against the tzaddik."

But when, with holiness and purity, a person studies some law or legal decision which a Tanna or some other tzaddik originated, this brings about the aspect of neshikin (kisses). Neshikin is the binding of spirit with spirit. For this legal decision was spoken by the Tanna, and speech is the life-force, as is written (Genesis 2:7), "[Man] became a living soul," which Onkelos renders: "a speaking spirit."

Now, the "speaking spirit" - the "living soul" - comes from the Oral Law, as is written (Genesis 1:24), "Let the earth bring forth a living soul." Consequently, when the Tanna originates some insight and verbalizes this insight, the speaking itself is an aspect of Oral Law which he originated. For that is where he drew it from, as in, "Let the earth bring forth a living soul." So that now, when one studies this insight and brings the learning and insight into his mouth, the result is with the "speaking spirit" - with the words of the one who is now studying the insight. This binding fo spirit with spirit is called neshikin.

We find that when a peson studies  a law which the Tannaim instituted, through this the spirit of the Tanna binds itself with the spirit of the one studying. It is as if he exchanges kisses with the Tanna. However, of the scholar-demon who studies the Talmud or a legal decision it is written (Proverbs 27:6), "The kisses of an enemy are profuse." This is because the Tanna cannot tolerate the kissing of a scholar demon. For who could stomach exchanging kisses with a carcass, especially when "a carcass is beter than he"?

And even tzaddikim who have already passed away, by studying their teachings, their spirit becomes bound with ours . As our Sages taught: [When a person quotes the sages in this world,] their lips move in the grave (Yemamot 97a). This is a result of the aspect of neshikin.

{"Yaakov kissed Rachel and he wept aloud. Yaakov told Rachel that he was her father's relative, that he was Rivkah's son.  She ran and told her father.  When Lavan heard the name of Yaakov, his sister's son, he ran to greet him.  He embraced and kissed him, and brought him into his home.  And yesaper ([Yaakov] told) Lavan all that had happened.  Lavan said to him, 'Yes, indeed, you are my own flesh and blood.' And he yeshev (dwelled) with him for chodesh yamim (a month's time).  Lavan then said to Yaakov, 'You are my brother...' " (Genesis 29:11-15).}

This corresponds to "Yaakov kissed Rachel and wept aloud." Rashi explains: "he foresaw with the holy spirit that she would not be buried with him." "Rachel" alludes to the Oral Law, . She is "as a rachel (lamb) before her shearers" (Isaiah 53:7). Everyone shears and extracts laws from her (Tikkuney Zohar #21, p.46b). [The laws] become garments, as is written (Proverbs 27:26), "Sheep shall provide your garments," and as in (Isaiah 3:6), "You have garments, you will be our leader." When a virtuous individual studies the Tanna's teaching, the Tanna kisses him. And he kisses the Tanna and brings the Tanna great delight, as in, "his lips move in the grave."

This is the meaning of "Yaakov kissed" - he is the Tanna; "Rachel" - she is the Oral Law which he originated. He kissed and bound his spirit with the holy spirit in the Divine Presence. "And he wept" - He foresaw with his holy spirit, which he took from his mouth and put into the Oral Law, and saw that in this exile the learned are generally unworthy people. Consequently, the studying in which they engage causes the holy spirit of Rachel / Oral Law not to enter the grave. For [the Tanna's] lips do not move in the grave from the wicked man's studying. And because of this, "he wept" over his exile.

Furthermore, there are even times when the learned individual will teach an original insight in his own name instead of crediting the Tanna. As a result, he does not enter the grave with the Tanna. For he does not say it in the name of the one who [first] said it.

[Cunning]
Should you wonder: Why isn't it that as soon as the learned individual studies the tzaddik's insight, he repents? And how is it that the Oral Law allows the learned individual to continue with his wickedness? The answer is: "He told her he was her father's relative, that he was Rivkah's son." This means that when the tzaddik said the Oral Law, he said it in the aspect of (Hosea 14:10), "Tzaddikim will walk in them, but sinners will stumble in them."

And this is, "that he was her father's relative" - in deceit. This is the aspect of "but sinners will stumble in them." "That he was Rivkah's son"- the virtuous one. This is the aspect of "Tzaddikim will walk in them."

Not only this, but, "She ran and told her father." In other words, this aspect of "but sinners will stumble in them" comes to him more easily. As our Sages taught (Proverbs 8:12), "I, wisdom, dwell with cunning" - person studies Torah, he acquires cunning (Sotah 21b). And this is, "She ran" - it is like a person who runs swiftly and easily, "and told her father" - for the Torah teaches cunning to the learned. And so, "She ran and told her father" - cunning comes more easily and swiftly to a person. This is because holiness requires [waiting for] assistance from Above, as our Sages taught: Someone who comes to purify himself, he receives assistance (Shabbat 104a). But cunning is made open - it has many openings (ibid. Tosafot s.v. iss d'garsy) and comes to him easily.

[The Tanna]
And should you wonder: If the Tanna was a perfect tzaddik, how is it possible that he teaches Torah capable of carrying a double entendre - a positive connotation, that the "tzaddikim will walk in them," and an opposite connotation, that "sinners will stumble in them"?

But know! the Tanna was a perfect tzaddik. His Torah was pure, without deficiency. That it appears to have in it this sense of cunning, this is [only] because all people receive . As it is written (Proverbs 3:16), "[Length of days in her right hand,] and in her left hand are riches and glory." This is why the Tanna lapsed into some minute and minuscule oversight - corresponding to the left - while relating his teaching; so that  for the world and draw riches and glory to them. As is written, from "her left hand are riches and glory." However, from the Tanna's side, there is no crookedness and perversion.

And in this regard, prior to his studying the learned individual must know that when he sits down to study, the tzaddik, who is in the Garden of Eden, pays heed to his voice. As it is written (Song of Songs 8:13), "You who dwell in the gardens, companions hearken to your voice."

This is, "When Lavan heard the name of Yaakov, his sister's son..." In other words, this is when the learned individual knows of Yaakov's name - that Yaakov is "his sister's son," the aspect of virtuousness - because he this teaching with virtue and for its own sake. Thus Yaakov - i.e., the Tanna - pays heed to his voice.

And "he ran to greet him," embracing and kissing him. That is, through his studying, the spirit of the Tanna becomes bound with his spirit. This is the aspect of neshikin. "And brought him into his home" - he brings the spirit of the Tanna into the Torah he is now studying. For that is where his home is, as in, "Let the earth bring forth a living soul."

And "yeSaPeR (he told) Lavan." This is similar to SaPiR (shining) and light. The spirit of the Tanna shines to the learned individual and enlightens him on "all that had happened." Rashi explains that [Yaakov told Lavan that] he had not come [bearing gifts] but after having been robbed by his brother who had taken away his money. The meaning is: The Tanna's spirit informs the learned individual that the Tanna comes to this aspect whereby his teaching carries a sense of cunning only after having been robbed by his brother who had taken his money. This is so that "in her left hand are riches and glory" - in order to draw upon them material blessing.

When the learned individual knows all this, [then] Lavan says "Yes, indeed, you are my own flesh and blood" - i.e., so that the learned individual should bind himself to the Tanna with a very strong attachment.

"And he yeSheV (dwelled) with him for a ChoDeSh YaMim (month's time)." He yityaSheV (dwelled) on the matter with the spirit of the Tanna, [to determine] how to repent ChaDeSh YaMav (renew his days) spent in darkness. This corresponds to (Psalms 103:5), "Your youth is renewed like that of the eagle."

But the scholar-demon does not see all this and does not hear of the name of "his sister's son."

He said to him, "You are my brother." Lavan thinks and says that the Tanna also only delivers his teaching with craftiness, and that it hasn't any virtuous aspect. He thinks that [the Tanna] is "his brother" in deceit, that everything is deception, God forbid. He does not want to repent and "speaks arrogant words, proudly and contemptuously against the tzaddik."

[Learned Individual]
And know! this is precisely as God intends it. The Holy One causes some great tzaddik to fall into the mouth of the learned individual - i.e., the learned individual speaks wickedly of the tzaddik. This is so the tzaddik can then free the Oral Law, the Divine Presence, from being exiled in the mouth of the learned. He then elevates her to her Source, from level to level: first to the aspect of chibuk (embracing), afterwards to the aspect of neshuk (kissing), and finally to the aspect of zivvug (intimacy).

As it is written (Song of Songs 2:1), "I am the rose of Sharon" - at first she is green like a rose (Zohar I, 221a). As [our Sages] taught: Esther was of a greenish complexion (Megillah 13).

For joy comes from the heart, as is written (Psalms 4:8), "You put joy in my heart." And the heart is Binah (understanding) (Tikkuney Zohar Introduction). There, [one finds] the wine of joy (Zohar III, 127a) - the hidden world - corresponding to (Psalms 104:15), "Wine that makes the heart rejoice."

Now, this tzaddik, [although] he has fallen into the mouth of the learned individual who speaks arrogantly against him, he understands that the things which the learned individual says of him are really permutations of the letters of the Oral Law. He also understands from which particular laws these words originate He accepts [the scholar-demons arrogant words] joyously and with love, as our Sages taught:  Those who are insulted... rejoice in their suffering and act out of love (Shabbat 88b).

And love, that the tzaddik accepts humiliation with love, is the aspect of chibuk: "His right hand embraces me.  By means of the joy that results from his rejoicing in the suffering, he elevates [the Divine Presence], the aspect of "I am the rose of Sharon," to the aspect of heart, as in, "You put joy in my heart.'  Then he is in the aspect of "rock of my heart" (Psalms 73:26), corresponding to the Oral Law, which is called a rock. As is brought in the Tikkuney Zohar (#21, p.43a): Had Moshe Rabbeinu, of blessed memory, not hit the rock, we would not have to labor so hard in the Oral Law.

This also corresponds to (Genesis 14:14), "And [Avraham] yarek (called out) et chanikhav (his trained servants)." Avraham is the aspect of right, corresponding to chibuk. The word "YaReK" alludes to the line of YaRoK (green) which is drawn from Binah and encircles the entire world (cf. Chagigah 12a). "ChaNiKhav" alludes to benevolences, as the Midrash comments: It is similar to ChaNiKhato (his surname) in that all of them were named Avraham after him (Bereishit Rabbah 43:2). In other words, this green line, which corresponds to "the rose of Sharon" / "Esther was of a greenish complexion," is the elevation which the Divine Presence has through chibuk from the right.

{"In any case, she really is my sister; the daughter of my father, but not the daughter of my mother. She [later] became my wife" (Genesis 20:12).}

Now, [the Divine Presence] is essentially built up through Chokhmah (wisdom). Then, she is suitable for zivvug, as is written, "In any case, she really is my sister; the daughter of my father, but not the daughter of my mother." And then, "she became my wife" = for then [the Divine Presence] is suitable for intimacy. {As is brought in the Zohar (III, 100b): Rabbi Abba sent to Rabbi Shimon, saying, "When is the zivvug of Knesset Yisrael with the Holy King?" His reply was, "In any case, she really is my sister..."}

We also find in a commentary to Sifra De'Tzniuta that neshikin is the result of Chokhmah. When the upper lips, which are the upper Netzach (Victory) and Hod (Splendor), are roused to the aspect of zivvug - to the binding of spirit with spirit - then the lower Netzach and Hod are roused to zivvug - to binding body with body.

Consequently, whent the tzaddik applies his wisdom and determines from which sets of letters of the Oral Law these which the learned individual speaks against him originate, and the tzaddik studies these letter permutations of law which they had been  they were corrupted; then, when [the tzaddik] has this wisdom, this wisdom causes the Divine Presence to be int he aspect of "the rose of the valleys" (Song of Songs 2:1). This is the aspect of neshikin, as in (Songs 5:13), "his lips like roses." It is the binding of spirit with spirit, which then gives rise to a zivvug of body with body.

For "the Divine Presence resides between two tzaddikim": between the upper tzaddik - the Tanna who originated this teaching and now [continues to] fill it with an influx, and the lower tzaddik - who studies this teaching and raises <[the Divine Presence] in order to bring > feminine waters so that she will bind herself [with the Holy King].

And this is the meaning of "his lips like roses" - through the aspect of neshikin; "they drip flowing myrrh" (Song of Songs 5:13) - [flowing] from side to side. In other words, a pleasant fragrance drips on the Divine Presence from both sides, from the upper tzaddik and from the lower tzaddik. And thus, "the DuDa'im (mandrakes) gave fragrance" (Songs 7:14). The two DoDim (beloveds), i.e., the two tzaddikim, "gave fragrance" [to the Divine Presence].

[Permutations of Law]
'''This is what Rabbah bar bar Chanah recounted: I myself saw Hurmiz, the son of Lilit. He was running along the top of the wall of Machoza. A parasha (cavalryman) moving swiftly on a horse down below could not overtake him. Once, two mules were saddled for him. They stood on two bridges of the Donag. He leaped back and forth from one to the other, holding two cups of wine in his hands. And he morek (poured) from one cup to the other, without dripping any of it on the ground, though it was a day of "rising up to the sky and going down to the deeps." The malkhut (government) heard about this and put him to death''' (Bava Batra 73a).

♦

Rashbam:

Hurmiz - a demon. As is taught in Sanhedrin (39a), From your waist down deep belongs to Hurmiz: along the top of the wall - on the edge of the wall. This incident points to God's righteousness, He has mercy on His creations. He does not allow these demons to do harm and advises against traveling on the road alone: a cavalryman moving swiftly - he did so unintentionally:  could not overtake him - because the demon ran much faster; though the cavalrman was not thinking about this:  were saddled - a saddle and strap had been placed on the mules:  on two bridges of the Donag - this was the name of the river. The bridges were distant from each other, yet the demon would leap from one mule to the other: two cups of wine - both were filled with wine:  And he poured - both of them at once, one into the other, while leaping. Yet, not even a single drop spilled, despite the fact that on that day it was so stormy that anyone who was travelling by ship was tossed up to the sky and then down to the depths by the strong winds. Even so, not a drop fell to the ground: rising up to the sky - this verse appears in Psalms (107:26), in relation to seafarers:  The government heard about this and put him to death - this refers to the king of the demons. It is not the way of demons to reveal themselves to humans, and he was executed for having revealed their secret. Another interpretation is that "the government" refers to the king, who feared that Hurmiz might usurp the throne. This was because this particular demon was fathered by a human who had had relations with a female demon, and he lived amongst humans:

♦

I myself saw Hurmiz - Rashbam explains that his is a demon.

the son of Lilit - A reference to the scholar-demon. This is the meaning of the son of Lilit. As the Midrash comments: When Moshe was in heaven, how did he differentiate between day and night?  that when he was taught the Oral Law, he knew it was LayLah (night) (Shochar Tov 19). Hence he is the son of Lilit. For, essentially, a person is called a scholar due to [his knowledge of] the Oral Law.

He was running along the top of the wall - This alludes to the tzaddik of the generation. The scholar-demon persecutes the tzaddik of the generation, who is likened to a wall, as our Sages taught: A [true] Torah scholar needs no protection (Bava Batra 7b). See there.

A parasha (cavalryman) moving swiftly - Rashbam explains that he did so unintentionally. This PaRaSha is the Tanna who originated the teaching and PeRShah (explained) it. He clarified its obscurities. He, too, is persecuted, though unintentionally. For the scholar-demon does not intend to run after the Tanna. This persecution happens automatically.

mounted on a horse down below - By studying the Tanna's teaching, the learned individual causes the Tanna's soul to return to his body. This return of soul to body is similar to one's being mounted on a horse: the horse is secondary to. And this is the aspect of down below. Through their studying, those from below cause the Tanna's soul to mount upon his horse - his body, as in, "His lips move in the grave." But:

could not overtake him - For the Tanna canot take his kisses, because "A carcass is better than he," and, "The kisses of an enemy are profuse." Thus, the Tanna runs away from him. And should you wonder: How is it that the Tanna's teaching not only fails to bring the learned individual to repent, but on the contrary, he becomes even more haughty? And how does it happen that from the holy teaching of the Tanna, the learned individual is able to stumble? The answer is:

Once, two mules were saddled for him - There are times when the Tanna lapses into some extremely minor oversight so that through it he can draw a twofold life-force to the world.

For there are two types of life-force: spiritual life-force, which is "Length of days in her right hand"; and material life-force, which is "in her left hand are riches and glory." The Tanna, because of his resolute cleaving to the spiritual life-force, does not, God forbid, detach himself from the spiritual vitality. But, as a result of his lapsing into for material life-force:

'They stood on two bridges of the Donag'' (wax). He leaped back and forth from one to the other''' - He is like a man standing on a bridge made of wax. It is impossible for him to remain there. He leaps over to the second bridge. But, because the second bridge is also made of wax, he has to leap to the first one - leaping back and forth. So, too, the Tanna. Primarily, his study is always for its own sake. However, because it is up to him to draw material life-force to the world, he is made to lapse into study that is not purely for its own sake. The aspect of lishmah is from him, and he leaps from purely-to-not-purely-for-its-own-sake. Yet, due to his holiness,  jumps to lishmah. This is because, for him, the aspect [not-purely-for-its-own-sake] is like the bridge of donag, which cannot be stood upon. So he leaps into purely-for-its-own-sake, because there is a need to benefit the world he leaps from this bridge, which for him - at that particular moment - is like a bridge of wax. And he leaped back and forth from one to the other. As a result, his teachings have the aspect of "but the sinners will stumble in them." [This leaping back and forth is thus] the rectification for all the above.

holding two cups of wine in his hands - There are two aspects of wine: the aspect of Oral Law, which is "wine of Malkhut in abundance" (Esther 1:7); and the aspect of Binah / heart, the joy of the heart - "wine that makes the heart rejoice."

And he moReK (poured) from one cup to the other - He should draw out the line of YaRoK from  ..., as in, "And he YaReK his trained servants." This is chibuk - accepting the persecution with love and rejoicing in the suffering. As a result, the Divine Presence / the Oral Law in in the aspect of chibuk, corresponding to, "I am the rose" - "YaRuKah (green) like a rose." The chibuk is thus complete. And this is:

without dripping any of it on the ground, though it was a day of rising up to the sky and going down to the deeps - This alludes to the Divine Presence residing between the two tzaddikim. The upper tzaddik corresponds to rising up to the sky; . This is the aspect of neshikin, corresponding to, "they drip flowing myrrh." How is neshikin / "they drip flowing myrrh" achieved? Through Chokhmah, as mentioned above. And thus:

The malkhut (government) heard about this and put him to death - In other words, he will comprehend and hear the Oral Law - known as "Malkhut peh" - acquiring wisdom from the letter permutations coming from the scholar-demon.  As a result:

put him to death - For the main life-force of the evil forces and demons comes only from the sparks of the Divine Presence. As long as she is incomplete and has some lack, then they have life-force.  when she is elevated to the aspect of Chokhmah - which is primarily where she is built up - and she is built up completely, through this the scholar-demon is put to death.

[Chokhmah ♦ Wisdom]
And this is the explanation [of the opening verse]:

"Tehillah l'David (A psalm of David): [I will exalt You, ELohai (my Lord), haMelekh (the King); and I will bless Your name for ever and ever]."

TeHiLlaH - This connotes confusion and mixture, as in (Job 4:18), "And in His angels He places T'HoLlaH (confusion)."

David -  corresponds to the Oral Law, <to "Malkhut peh">. In other words, when the Oral Law falls and becomes confused and mixed into other letter-permutations...

I will exalt You, ELohai, haMelekh - [The Oral Law / Malkhut] is exalted through ELohai, as in (Psalms 52:3), "The lovingkindness of El (the Omnipotent One) is always."

haMelekh - [She is exalted and elevated] to Binah / heart, for "the heart in the soul is like a melekh (king) engaged in battle" (Sefer Yetzirah, chap.6).

and I will bless Your name - That is, afterwards, he elevates the Oral Law to the aspect of Chokhmah (Wisdom), which is called "blessed" due to its abundance of blessings. For Chokhmah is the source of blessing.

title: Translation:Likutei Moharan/12


text:
Translation talk:Likutei Moharan/12

Credit to Translators
This text is being typed in wikisource but the original translation from the Hebrew was done by Moshe Mykoff and Symcha Bergman and can be found in the LIKUTEY MOHARAN SET (15 volumes). The set also includes annotations by Chaim Kramer and is considered the first authoritative translation of Rebbe Nachman’s magnum opus, containing all his major lessons. Presented with facing Hebrew text, full explanatory notes, source references and supplementary information, plus a variety of charts which assist the reader with kabbalistic teachings found in the text. Volume 1 contains Reb Noson’s introduction to the original work, brief biographies of Rebbe Nachman and Reb Noson, and a bibliography. Published by Breslov Research Institute in Jerusalem in 1993 & 2012 by editors: Moshe Mykoff & Ozer Bergman. Breslevjoy (talk) 15:45, 22 January 2024 (UTC)

title: Translation talk:Likutei Moharan/12


text: Page:Joan of Arc - Southey (1796).djvu/363


text:
Page:1955 North Dakota Session Laws.pdf/17

APPROPRIATIONS CHAPTER 13

S. B. No. 17 (Committee on Appropriations)

SCHOOL CONSTRUCTION ADMINISTRATION

AN ACT

§ 1. Appropriation.) There is hereby appropriated out of any moneys in the state equalization fund in the state treasury, not otherwise appropriated, the sum of $22,340.00, or so much thereof as may be necessary to pay the administrative expenses of the state school construction fund and state school construction board as provided for in chapter 15-60 of the 1953 Supplement to the North Dakota Revised Code of 1943, for the biennium beginning July 1, 1955 and ending June 30, 1957.

Approved March 1, 1955.

CHAPTER 14

S. B. No. 16 (Committee on Appropriations)

SCHOOL DISTRICT REORGANIZATION BOARD

AN ACT

§ 1. Appropriation.) There is hereby appropriated out of the state equalization fund in the state treasury not otherwise appropriated, the sum of $7,200.00, or so much thereof as may be necessary for the maintenance and operation of the board of school district reorganization, as provided for in chapter 15-53 of the 1953 Supplement to the North Dakota Revised


text: Poems: Second Series (Dickinson)/Too Much


text: Poems: Second Series (Dickinson)/Shipwreck


text: Poems: Second Series (Dickinson)/Victory comes late


text:
User:Beleg Tâl/Sandbox/Dickinson

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title: User:Beleg Tâl/Sandbox/Dickinson


text:
Translation talk:Tales of Rabbi Nachman/14

Published Source: Story Tales from Ancient Years
From the book entitled: Story Tales from Ancient Years. Published by "Kulanu Haverim." End of 2011. Meron - Israel. Tel. in USA: 845-694-4591. These stories have been brought to publication by Nanach.net and are available for free on nanach.org. Please visit nanach.net for more teachings of Rebbe Nachman of Breslov, information, pictures, videos, news from current followers of Rebbe Nachman and over 10 Gig. of free music.

Story can be found at the following link:

https://www.yumpu.com/en/document/read/15556020/story-tales-breslov-books/362 Breslevjoy (talk) 15:54, 22 January 2024 (UTC)


text: Index:Program of the Trade Union Educational League (1927).djvu


text: Page:Joan of Arc - Southey (1796).djvu/364


text:
Page:The Painted Veil - Maugham - 1925.djvu/80

 Walter’s eyes shone with bitter mockery. They made Kitty a trifle uneasy. She was not quite sure that Charlie had ever said exactly that in so many words.

“He’s said it over and over again.”

“That’s a lie and you know it’s a lie.”

“He loves me with all his heart and soul. He loves me as passionately as I love him. You’ve found out. I’m not going to deny anything. Why should I? We’ve been lovers for a year and I’m proud of it. He means everything in the world to me and I’m glad that you know at last. We’re sick to death of secrecy and compromise and all the rest of it. It was a mistake that I ever married you, I never should have done it, I was a fool. I never cared for you. We never had anything in common. I don’t like the people you like and I’m bored by the things that interest you. I’m thankful it’s finished.”

He watched her without a gesture and without a movement of his face. He listened attentively and no change in his expression showed that what she said affected him.

“Do you know why I married you?”

“Because you wanted to be married before your sister Doris.”

It was true, but it gave her a funny little turn to realise that he knew it. Oddly enough, even in that moment of fear and anger, it excited her compassion. He faintly smiled.

“I had no illusions about you,” he said. “I knew you were silly and frivolous and empty-headed.


text:
Translation:Tales of Rabbi Nachman/15

There was once a king who was pursuing a deer but was unable to catch it. The royal ministers urged him to relinquish his pursuit, but the king insisted, "I must catch this deer. Whoever wants to return may return."

title: Translation:Tales of Rabbi Nachman/15


text:
Page:Egyptian Literature (1901).djvu/224

 city of Khalavunni has made promises to him: both have fought with Biridasia against me. Wickedly they vex us. I have marched our kinsmen—the people of Neboyapiza—but his success never fails and he rebels. As for me from and he sends out from  the city Dimasca (Damascus) behold  they complain  they afflict. I am complaining to the King of Egypt as a servant; and Arzaiaia is marching to the city Gizza, and Azi(ru) takes soldiers. The Lord of the city Saddu declares for the men of blood, and her chief does not declare for the King my Lord; and as far as this tribe marches it has afflicted the land of Gizza. Arzaiaia with Biridasia afflicts the land (which is wretched? or Abitu), and the King witnesses the division of his land. Let not men who have been hired disturb her. Lo! my brethren have fought for me. As for me, I will guard the town of Cumidi (Kamid), the city of the King my Lord. But truly the King fogets his servant his servant, O King  have arrayed kings  the men of the wretched land” (or of the land Abitu).

152 B—“ thus Ara (ga?) chief of the city Cumidi (Kamid) at the feet of the King my Lord seven times seven times I bow. Behold as to me I am thy faithful servant: let the King my Lord ask of his Pakas (chiefs) as to me, a faithful servant of the King my Lord, one whom they have ruined. Truly I am a faithful servant of the King my Lord, and let the King my Lord excuse this dog, and let him (bear me in remembrance?). But never a horse and never a chariot is mine, and let this be considered in sight of the King my Lord; and closely allied is his servant; and to explain this I am despatching my son to the land of the King my Lord, and let the King my Lord deign to hear me.”

46 B. M.—“At the feet of the King my Lord seven and seven (times) I bow. Behold what this our saying tells, as to


text:
Page:1955 North Dakota Session Laws.pdf/18

10 Code of 1943, for the biennium beginning July 1, 1955 and ending June 30, 1957, to-wit:

§ 2. Reversion.) Any moneys heretofore appropriated to the board of school district reorganization, not expended by July 1, 1955, shall revert to the state equalization fund.

Approved March 1, 1955.

CHAPTER 15

S. B. No. 18 (Committee on Appropriations)

SPECIAL EDUCATION OF EXCEPTIONAL CHILDREN

AN ACT

§ 1. Appropriation.) There is hereby appropriated out of any moneys in the state equalization fund in the state treasury, the sum of $264,000.00 for the special education of exceptional children under the sole supervision of the superintendent of public instruction, for the biennium beginning July 1, 1955 and ending June 30, 1957, to-wit: Approved March 9, 1955.


text:
Module:Citation/doc

Implements citation.

title: Module:Citation/doc


text:
Page:Calcutta Review Vol. II (Oct. - Dec. 1844).pdf/363

358 In this third report to the same government, and with the advantages of a still wider experience, after substantially reiterating the statement of the fact, that nowhere is there any indigenous school for girls, he proceeds thus:—

"“I made it an object to ascertain, in those localities in which a census of the population was taken, whether the absence of public means of native origin for the instruction of girls was to any extent compensated by domestic instruction. The result is, that in thanas Nanglia, Culna, Jehanabad, and Bhawara, domestic instruction was not in any one instance shared by the girls of those families in which the boys enjoyed its benefit; and that in the city of Moorshedabad, and in thana Daulatbazar of the Moorshedabad district, I found only five, and those Musalman families, in which the daughters received some instruction at home. In one of these instances, a girl about seven years of age was taught by a Kath Molla the formal reading of the Koran; in another instance two girls, about eight and ten years of age, were taught Persian by their father, a Pathan, whose object in instructing his daughters was stated to be to procure a respectable alliance for them; and in the three remaining families, four girls were taught mere reading and writing. This is another feature in the degraded condition of native society; the whole of the juvenile female population, with exceptions so few that they can scarcely be estimated, are growing up without a single ray of instruction to dawn upon their minds.”"

As the natural and unavoidable result of such total deprivation of the means of instruction in youth, the state of instruction amongst the adult female population is that of an utter blank. In the whole city and district of Moorshedabad he only found nine women, who could read or write, or rather who could merely decipher writing, or sign their names. “In all the other localities,” adds he, with unwonted emphasis, “in all the other localities, [sic] of which a census was taken, no adult females were found to possess even the lowest grade of instruction.”

Lastly, in order to convey a clear and definite view of the precise extent of indigenous education, and consequently a clear and definite apprehension as to how far it comes short of the great object to be accomplished, which is none other than that of affording the means of instruction to the whole teachable population,—we shall present an aggregate estimate of the number and proportion of the instructed and uninstructed divisions of the juvenile community. Let it be remembered that the teachable or school-going age has, after due consideration and inquiry, been assumed to be between 14 and 5 years. Let it also be remembered, that under the term “instructed,” are


text: Page:Joan of Arc - Southey (1796).djvu/365


text:
Page:Egyptian Literature (1901).djvu/225

 the land Am (Ham) the fortresses of the King my Lord. A man named Eda has arisen, a chief of the land Cinza east of the land of the Hittites, to take the fortresses of the King my Lord  and we made the fortresses for the King my Lord my God my Sun, and we have lived in the fortresses of the King my Lord.”

125 B.—“To the King my Lord thus Arzaiaia, chief of the city Mikhiza. At the feet of my Lord I bow. King my Lord, I have heard as to going to meet the Egyptian (bitati) soldiers of the King my Lord who are with us, to meet the general (Paka) with (all the infantry?) all who have marched to overthrow the King my Lord. Truly a (great strength to the people?) are the Egyptian (bitati) soldiers of the King my Lord, and his commander (Paka). As for me, do I not order all to after them? Behold they have been speedy, O King my Lord, and his foes are delayed by them by the hand of the King my Lord.”

126 B.—The same writer, in a broken letter, calls himself a faithful servant of the King. This was perhaps at an earlier period of the war, before the events recorded by Neboyapiza (189 B., 43 B. M.).

75 B. M.—A short letter from Dasru to say he has heard the King’s message. He lived in the land of Ham (37 B. M.).

127 B. M.—The same writer says that all that the King does for his land is of good omen.

171 B.—“A message and information from the servant of the King my Lord my God. And behold what the chief of Simyra has done to my brethren of the city of Tubakhi; and he marches to waste the fortresses of the King my Lord my God my Sun the land of the Amorites. He has wearied out our chiefs. The fortresses of the King my Lord my God are for men of blood. And now strong is the god of the King my Lord my God my Sun; and the city of Tubakhi goes forth to war, and I have stirred up my brethren,


text:
Page:Hatch-Goodlatte Act.pdf/40

132 STAT. 3714 ::::: and other information commonly used in the industry to identify sound recordings and match them to the musical works they embody.
 * “(bb) Any available musical work ownership information, including each songwriter and publisher name, percentage ownership share, and international standard musical work code.
 * “(II) Employment of 1 or more bulk electronic matching processes that are available to the digital music provider through a third-party vendor on commercially reasonable terms, except that a digital music provider may rely on its own bulk electronic matching process if that process has capabilities comparable to or better than those available from a third-party vendor on commercially reasonable terms.
 * “(ii) The required matching efforts shall be repeated by the digital music provider not less than once per month for so long as the copyright owner remains unidentified or has not been located.
 * “(iii) If the required matching efforts are successful in identifying and locating a copyright owner of a musical work (or share thereof) by the end of the calendar month in which the digital music provider first makes use of the work, the digital music provider shall provide statements of account and pay royalties to such copyright owner in accordance with this section and applicable regulations.
 * “(iv) If the copyright owner is not identified or located by the end of the calendar month in which the digital music provider first makes use of the work, the digital music provider shall accrue and hold royalties calculated under the applicable statutory rate in accordance with usage of the work, from initial use of the work until the accrued royalties can be paid to the copyright owner or are required to be transferred to the mechanical licensing collective, as follows:
 * “(I) Accrued royalties shall be maintained by the digital music provider in accordance with generally accepted accounting principles.
 * “(II) If a copyright owner of an unmatched musical work (or share thereof) is identified and located by or to the digital music provider before the license availability date, the digital music provider shall—
 * “(aa) not later than 45 calendar days after the end of the calendar month during which the copyright owner was identified and located, pay the copyright owner all accrued royalties, such payment to be accompanied by a cumulative statement of account that includes all of the information that would have been provided to the copyright owner had the digital music provider been providing monthly statements of account to the copyright owner

title: Page:Hatch-Goodlatte Act.pdf/40


text:
Page:Hatch-Goodlatte Act.pdf/41

Rh ::::: from initial use of the work in accordance with this section and applicable regulations, including the requisite certification under subsection (c)(2)(I);
 * “(bb) beginning with the accounting period following the calendar month in which the copyright owner was identified and located, and for all other accounting periods prior to the license availability date, provide monthly statements of account and pay royalties to the copyright owner as required under this section and applicable regulations; and
 * “(cc) beginning with the monthly royalty reporting period commencing on the license availability date, report usage and pay royalties for such musical work (or share thereof) for such reporting period and reporting periods thereafter to the mechanical licensing collective, as required under this subsection and applicable regulations.
 * “(III) If a copyright owner of an unmatched musical work (or share thereof) is not identified and located by the license availability date, the digital music provider shall—
 * “(aa) not later than 45 calendar days after the license availability date, transfer all accrued royalties to the mechanical licensing collective, such payment to be accompanied by a cumulative statement of account that includes all of the information that would have been provided to the copyright owner had the digital music provider been serving monthly statements of account on the copyright owner from initial use of the work in accordance with this section and applicable regulations, including the requisite certification under subsection (c)(2)(I), and accompanied by an additional certification by a duly authorized officer of the digital music provider that the digital music provider has fulfilled the requirements of clauses (i) and (ii) of subparagraph (B) but has not been successful in locating or identifying the copyright owner; and
 * “(bb) beginning with the monthly royalty reporting period commencing on the license availability date, report usage and pay royalties for such musical work (or share thereof) for such period and reporting periods thereafter to the mechanical licensing collective, as required under this subsection and applicable regulations.
 * “(v) A digital music provider that complies with the requirements of this subparagraph with respect to unmatched musical works (or shares of works) shall not be liable for or accrue late fees for late payments of royalties for such works until such time as the digital music provider is required to begin paying

title: Page:Hatch-Goodlatte Act.pdf/41


text:
Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/115

 94 In addition to the seven divisions of celestial bliss, there are said to be seven firmaments (asmán).

1. Of pure virgin silver, which is Adam's residence.

2. Of pure gold, which is Enoch's and John Baptist's.

3. Of pearls, which is Joseph's.

4. Of white gold, which is Jesus'.

5. Of silver, which is Aaron's.

6. Of ruby and garnet, which is Moses'.

7. Of crystal, which is Abraham's.

Muhammadans undoubtedly get their tradition of seven heavens from the Talmud; but the Jewish tradition with reference to the seven heavens was a more sensible arrangement than that of the Muhammadans.

The seven heavens of the Jews are as follow :—

1. The vellum, or curtain.

2. The expanse, or firmament.

3. The clouds of ether.

4. The habitation, where the temple of Jeru-


text:
Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/116

 Rh salem and the altar are situated, and where Michael the great prince offers sacrifice.

5. The dwelling place, where troops of angels sing.

6. The fixed residence, where are the treasures of snow and hail.

7. Araboth, or special place of glory.


text:
Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/117

or the place of torment, is called in Arabic Jahannam, and in Persian Dozakh; and is said to have seven portals or divisions, which the Commentator Baghawi distributes as follows:—

1. Jahannam, for Muhammadans; for, according to the Qurán, all Muslims will pass through hell.

2. Lazwá, a blazing fire for Christians (Sura lxx. 15 only).

3. Hutama, an intense fire for Jews (Sura civ. 4 only).


text:
Page:Egyptian Literature (1901).djvu/226

 and I guard the city of Tubakhi for the King my Lord my God my Sun. And behold this city of Tubakhi is the city of the plains of my fathers.”

132 B.—“To the King my Lord by letter thus (says) Artabania, chief of the city Ziribasani thy servant. At the feet of the King my Lord seven times, on my face, seven times I bow. Behold a message to me to speed to meet the Egyptian (bitati) soldiers. And who am I but a dog only, and shall I not march? Behold me, with my soldiers and my chariots meeting the Egyptian soldiers at the place of which the King my Lord speaks.”

78 B. M.—“To the King my Lord thus the chief of the city Gubbu thy servant. At the feet of the King my Lord my Sun (permit?) that seven times, on my face, seven times I bow. Thou hast sent as to going to meet the Egyptian soldiers, and now I with my soldiers and my chariots meet the soldiers of the King my Lord, at the place you march to.”

64 B. M—“To Yankhamu my Lord by letter thus Muutaddu thy servant. I bow at my Lord’s feet as this says, announcing that the enemy is hastening speedily as—my Lord—was announced to the King of the city Bikhisi from friends of his Lord. Let the King my Lord speed: let the King my Lord fly: for the foe is wasting in the city Bikhisi this two months, there is none On account of (Bibelu?) having told me this one has asked then  until by the arrival of Anamarut (Amenophis IV) the city of


text:
Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/118

 Rh 4. Sʾaír, a flaming fire for Sabians (Sura iv. 11, and fourteen other places).

5. Saqar, a scorching heat for Magi (Suras liv. 58, and lxxiv. 43).

6. Jahím, a huge hot fire for idolaters (Sura ii. 113, and twenty other places).

7. Háwía, the bottomless pit for hypocrites (Sura, cl. 8).

The situation of hell is a matter of dispute.

Baghawi's distribution of the different sections of hell is a proof of the utter recklessness of Muslim Commentators, for in neither case are Lazwá and Hutama apportioned to Christians or Jews in the Qurán.


text:
Page:Hatch-Goodlatte Act.pdf/42

132 STAT. 3716 ::: monthly royalties to the copyright owner or the mechanical licensing collective, as applicable.
 * “(C) —Notwithstanding anything to the contrary in section 507(b), with respect to any claim of infringement of the exclusive rights provided by paragraphs (1) and (3) of section 106 against a digital music provider arising from the unauthorized reproduction or distribution of a musical work by such digital music provider in the course of engaging in covered activities that accrued not more than 3 years prior to the license availability date, such action may be commenced not later than the later of—
 * “(i) 3 years after the date on which the claim accrued; or
 * “(ii) 2 years after the license availability date.
 * “(D) —Except as expressly provided in this paragraph, nothing in this paragraph shall be construed to alter, limit, or negate any right or remedy of a copyright owner with respect to unauthorized use of a musical work.
 * “(11) —
 * “(A) —The antitrust exemption described in subsection (c)(1)(D) shall apply to negotiations and agreements between and among copyright owners and persons entitled to obtain a compulsory license for covered activities, and common agents acting on behalf of such copyright owners or persons, including with respect to the administrative assessment established under this subsection.
 * “(B) —Notwithstanding the antitrust exemption provided in subsection (c)(1)(D) and subparagraph (A) of this paragraph (except for the administrative assessment referenced in such subparagraph (A) and except as provided in paragraph (8)(C)), neither the mechanical licensing collective nor the digital licensee coordinator shall serve as a common agent with respect to the establishment of royalty rates or terms under this section.
 * “(C) —Notwithstanding any provision of the antitrust laws, copyright owners and persons entitled to obtain a compulsory license under this section may designate the mechanical licensing collective to administer voluntary licenses for the reproduction or distribution of musical works in covered activities on behalf of such copyright owners and persons, subject to the following conditions:
 * “(i) Each copyright owner shall establish the royalty rates and material terms of any such voluntary license individually and not in agreement, combination, or concert with any other copyright owner.
 * “(ii) Each person entitled to obtain a compulsory license under this section shall establish the royalty rates and material terms of any such voluntary license individually and not in agreement, combination, or concert with any other digital music provider.
 * “(iii) The mechanical licensing collective shall maintain the confidentiality of the voluntary licenses

title: Page:Hatch-Goodlatte Act.pdf/42


text:
Page:พรบ วิ ปกครอง ๒๕๓๙ (๐๑).pdf/22

 Subject to section 76, no member of a commission for ruling of disputes shall be removed from his position before the fulfilment of his term, save in the cases of gross neglect of duty or serious misconduct.

Subject to section 15, paragraph 2, a meeting of a commission must be attended by at least one half of the members in order to establish a quorum, save where a provision of the law, or regulation, or order which establishes such commission designates otherwise.

In the case that the number of the members is sufficient to establish a quorum but the matter to be considered is one which has been adjourned on account of a lack of quorum, if it is a meeting of any other commission than a commission for ruling of disputes, and the matter in question has been scheduled to be reconsidered within fourteen days from the day of the adjourned meeting, and this subsequent meeting is attended by not less than one third of the total number of the members, it shall be deemed that a quorum is established, but the intention to bring about the effect under these provisions must also be specified in the meeting scheduling letter.

Meetings shall follow the agendas designated by the commission.

The scheduling of a meeting must be made in writing and notified to every member not less than three days in advance, save where the member in question has already been informed of the schedule at a meeting, in which case scheduling letters may only be issued to the members that did not attend such meeting.

The provisions of paragraph 2 shall not apply in the case of urgent need, in which the president of the commission may schedule a meeting in a different manner.

The president of a commission has the power and duty to conduct meetings, and in order to maintain order at a meeting, the president shall have the power to issue any orders as necessary.

If the president is absent from a meeting or is unable to perform his duties, the vice president shall act in his stead. If there is no vice president or there is one but he is unable to perform the duties, the members attending the meeting shall select one amongst themselves to act instead.

In the case that the president has the duty to do any other thing than conducting a meeting, the dispositions of paragraph 2 shall apply mutatis mutandis.

The adoption of a resolution by a meeting shall be based upon the majority of votes.

In voting, one member shall have one vote. If the votes are tied, the president of the meeting shall give one additional vote as the casting vote.

If any matter is objected by no one, the president shall ask the meeting if there is any other opinion. If there is no other opinion, the meeting shall be deemed to have adopted a resolution in favour of the matter.

title: Page:พรบ วิ ปกครอง ๒๕๓๙ (๐๑).pdf/22


text:
Page:Hatch-Goodlatte Act.pdf/43

Rh ::: in accordance with the confidentiality provisions prescribed by the Register of Copyrights under paragraph (12)(C).
 * “(D) —The mechanical licensing collective shall not be liable to any person or entity based on a claim arising from its good-faith administration of policies and procedures adopted and implemented to carry out the responsibilities described in subparagraphs (J) and (K) of paragraph (3), except to the extent of correcting an underpayment or overpayment of royalties as provided in paragraph (3)(L)(i)(VI), but the collective may participate in a legal proceeding as a stakeholder party if the collective is holding funds that are the subject of a dispute between copyright owners. For purposes of this subparagraph, the term ‘good-faith administration’ means administration in a manner that is not grossly negligent.
 * “(E) —The holding and distribution of funds by the mechanical licensing collective in accordance with this subsection shall supersede and preempt any State law (including common law) concerning escheatment or abandoned property, or any analogous provision, that might otherwise apply.
 * “(F) —Except as expressly provided in this subsection, nothing in this subsection shall negate or limit the ability of any person to pursue an action in Federal court against the mechanical licensing collective or any other person based upon a claim arising under this title or other applicable law.
 * “(12) —
 * “(A) —The Register of Copyrights may conduct such proceedings and adopt such regulations as may be necessary or appropriate to effectuate the provisions of this subsection, except for regulations concerning proceedings before the Copyright Royalty Judges to establish the administrative assessment, which shall be adopted by the Copyright Royalty Judges.
 * “(B) —Except as provided in paragraph (7)(D)(vii), regulations adopted under this subsection shall be subject to judicial review pursuant to chapter 7 of title 5.
 * “(C) —The Register of Copyrights shall adopt regulations to provide for the appropriate procedures to ensure that confidential, private, proprietary, or privileged information contained in the records of the mechanical licensing collective and digital licensee coordinator is not improperly disclosed or used, including through any disclosure or use by the board of directors or personnel of either entity, and specifically including the unclaimed royalties oversight committee and the dispute resolution committee of the mechanical licensing collective.
 * “(13) —
 * “(A) —This subsection applies solely to uses of musical works subject to licensing under this section. The blanket license

title: Page:Hatch-Goodlatte Act.pdf/43


text: Page:Joan of Arc - Southey (1796).djvu/366


text:
Page:1955 North Dakota Session Laws.pdf/19

APPROPRIATIONS CHAPTER 16

H. B. No. 533 (Committee on Appropriations)

TEACHERS' INSURANCE AND RETIREMENT FUND

AN ACT

§ 1. Appropriation.) There is hereby appropriated out of any moneys in the state treasury in the teachers' insurance and retirement fund, the sum of $55,000.00 for the purpose of operating and maintaining the teachers' insurance and retirement fund, for the biennium beginning July 1, 1955 and ending June 30, 1957, to-wit:

Approved February 28, 1955.


text:
Page:The Painted Veil - Maugham - 1925.djvu/81

 But I loved you. I knew that your aims and ideals were vulgar and commonplace. But I loved you. I knew that you were second-rate. But I loved you. It’s comic when I think how hard I tried to be amused by the things that amused you and how anxious I was to hide from you that I wasn’t ignorant and vulgar and scandal-mongering and stupid. I knew how frightened you were of intelligence and I did everything I could to make you think me as big a fool as the rest of the men you knew. I knew that you’d only married me for convenience. I loved you so much, I didn’t care. Most people, as far as I can see, when they’re in love with some one and the love isn’t returned feel that they have a grievance. They grow angry and bitter. I wasn’t like that. I never expected you to love me, I didn’t see any reason that you should, I never thought myself very lovable. I was thankful to be allowed to love you and I was enraptured when now and then I thought you were pleased with me or when I noticed in your eyes a gleam of good-humoured affection. I tried not to bore you with my love; I knew I couldn’t afford to do that and I was always on the lookout for the first sign that you were impatient with my affection. What most husbands expect as a right I was prepared to receive as a favor.”

Kitty, accustomed to flattery all her life, had never heard such things said to her before. Blind wrath, driving out fear, arose in her heart: it seemed to choke her, and she felt the blood-vessels in her temples swell and throb. Wounded vanity can make a woman more vindictive than a lioness robbed