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17* Thus the holy Scriptures are woven and prepared like a physical net, one knot tied to another, until the whole great net is made; similarly there are tied one to another the different truths of the holy Scripture, so that they can enclose a multitude of believers (and every single believer with all his spiritual and physical gifts in order that, surrounded by the net, he might be drawn out of the ocean of this world) And this net is capable of pulling out everyone from the sea of deep and gross sins.

Now we can understand that this net began to break not so much for the multitude of things caught – like Peter's net – but, just as in a physical sea a great number of other repellent things get caught in the net, so also a number of lost souls, heretics and offenders, enter the net of faith (sometimes outwardly being of the faith but later – in times of temptation – reverting to abominations and heresies). Such (people) tear the net, and the more evildoers enter the net, the more the latter is torn and ripped. The faith in God and the words of God perish between them; for they profess God and our Lord Jesus Christ with their lips only, holiness remaining an outward thing with them. And the devil goes slyly about with these erring people, seeking how to help them to enter the net falsely. And then they tear it (the devil always doing it in such a way as  In the original, these words are added: "if one lets himself be dragged by the net."

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text:
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18* to have at least some parts of the net on his side – for instance, holy baptism and other sacraments – so that he would not appear quite as naked as a pagan. But otherwise he tears all the truths of the holy Scripture).

Yet this net is capable of encompassing a great multitude of believers and of the elect; even though they were countless thousands, their multitude does not tear the net which is made of many truths of the holy Scripture. For faith does not weaken nor suffer from great numbers of believers; it thrives and becomes stronger because of them, since every one of the believers strengthens and broadens faith (because he lives by faith which in turn becomes a help and an example to others). If one of them should perchance weaken In his faith, the others will immediately seek to help. Therefore a multitude of believers is the power and the strength of faith.

This net can draw out of the sea of (our) world and its depths of sins only those who to the end remain in the net, not tearing a single part of it. For wherever they would damage the net by breaking one of the truths out of which it is knotted together, they would be unable to remain within, and would drown in the depth of the sea. Only he can be drawn out who is willing to let himself be pulled out where the fishermen intend it; if he resist the net (or the direction), he cannot be pulled out. In the original, "Pr̄ikazateli," i.e. "Commander."

Romans 13: 12–13

Luke 16:3

Proverbs 20:4

Psalm 33: 6, 8–9

Hebrews 1:3

Psalm 119:105

I-Tim. 6:12

The Czech sentence is idiomatic here: "Not one man in all mankind 'is in' on the Divine counsel"

In the original,, literally "side."

Matthew 4:19

In the original, these words are added: "if one lets himself be dragged by the net."

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

title: Page:The Net of Faith.pdf/243


text:
The Marriage Vow

 * "The Marriage Vow", a poem by Letitia Elizabeth Landon
 * "The Marriage Vow, a poem by Mary Noel McDonald

title: The Marriage Vow


text:
File:Fifteen Poets of Modern Japan - A Book of Translations (1928).pdf

Summary
A US publication of translations of "modern" Japanese poems, by (1894-1964) and. I couldn't find death dates for Yozan T. Iwasaki, and haven't looked for the various Japanese authors.


text:
The Dying Boy

 * "The Dying Boy", anonymous poem
 * "The Dying Boy", a poem by Mary Noel McDonald
 * "The Dying Boy", a poem by Lydia Huntley Sigourney

title: The Dying Boy


text:
Page:Satyagraha in South Africa.pdf/83

 I would not blame them for it. Excited crowds have always tried to deal out justice in that manner. If any one is to blame it is the Committee of Europeans, you yourself and therefore, the Government of Natal. Reuter might have cabled any distorted account. But when you knew that I was coming to Natal, it was your duty and duty of the Committee to question me about the suspicions you entertained with regard to my activities in India, to hear what I had to say and then do what might appear proper in the circumstances. Now I cannot prosecute you or the Committee for the assault. And even if I could, I would not seek redress in a court of law. You took such steps as seemed advisable to you for safeguarding the interests of the Europeans of Natal. That is a political matter, and it remains for me to fight with you in the political field and to convince you and the other Europeans that the Indians who constitute a large proportion of the population of the British Empire wish to preserve their self-respect and safeguard their rights without injuring the Europeans in the least.”

Mr Escombe said, “I quite understand what you say, and I appreciate it. I was not prepared to hear that you were not willing to prosecute your assailants. I would not have been displeased in the least had you prosecuted them. But since you have signified your determination not to prosecute, I do not hesitate to say not only that you have come to a right decision in the matter, but you will render further service to your community by your self-restraint. I must at the same time admit that your refusal to prosecute your assailants will save the Government of Natal from a most awkward position. If you so desire, the Government will see that your assailants are arrested, but it is scarcely necessary to tell you that it would irritate the Europeans and give rise to all manner of criticism, which no Government would relish. But if you have finally made up your mind not to prosecute, you should write to me a note signifying your intention to that effect. I cannot defend my Government merely by sending Mr Chamberlain a summary of our conversation.

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text:
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 I should cable to him a summary of your note. I am not, however, asking you to let me have the note just now. You had better consult your friends. Consult Mr Laughton also. And if after such consultations you still adhere to your resolution not to prosecute, write to me. But your note should clearly state that you, on your own responsibility, refuse to prosecute your assailants. Then only can I make use of it.”

I said: “I had no idea that you had sent for me in this connection. I have not consulted any one on the subject, nor do I wish to consult any one now. When I decided to land and proceed with Mr Laughton, I had made up my mind that I should not feel aggrieved in case I was injured. Prosecuting my assailants is therefore out of the question. This is a religious question with me, and I believe with you that I shall serve my community as well as myself by this act of self-restraint. I propose, therefore, to take all the responsibility on my shoulders and to give you the note you ask for here and now.”

I then obtained some blank paper from him, wrote out the desired note and handed it over to him.

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text:
Page:Satyagraha in South Africa.pdf/85

The reader has seen in the previous chapters how the Indians tried to ameliorate their condition and enhanced their prestige. Side by side with the effort to develop strength from within they sought such assistance as they could from India and England. I have dealt to some extent with the activities in India. It now remains to note what steps were taken to enlist support from England. It was essential, in the first place, to establish relations with the British Committee of the Indian National Congress; weekly letters with full particulars were therefore written to Dadabhai, the Grand Old Man of India, and to Sir William Wedderburn, the Chairman of the Committee and whenever there was an occasion to send copies of representations, a sum of at least 10 pounds was remitted as a contribution towards postal charges and the general expenditure of the Committee.

I shall here place on record a sacred reminiscence of Dadabhai Naoroji. He was not the Chairman of the Committee. It seemed to us, however, that the proper course for us was to send money to him in the first instance which he might then forward to the Chairman on our behalf. But Dadabhai returned the very first instalment sent to him and suggested that we should remit money and address communications, intended for the Committee directly to Sir William Wedderburn. He himself would certainly render all possible assistance. But the prestige of the Committee would increase only if we approached the Committee through Sir William. I also observed that Dadabhai, though far advanced in age, was very regular

S. A.-5

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text:
Page:The Net of Faith.pdf/245

But here is a doubt as to who are the true fishermen of Christ. For there are many of whom it is thought that they are Christ's, but they put down their nets for a haul in the sea at night, and they do it for a year, for two years, for ten and even more years, without catching anything, because they fish at night and because their nets are torn; indeed, the nets are a patchwork of rotten strings, mixed up with reasonings of different people, unsteady. (And there are those who weave their nets out of such materials).

And many might say, "We have been fishing night after night, and yet we cannot be sure that we have caught a single soul to repentance." Many of them catch a whole community for their own advantage, feeding their bellies on the produce of other people's estates, shearing wool and getting the cream of the milk, and abandoning the weakest cattle to rapacious animals. Woe to them and their fishing.

Peter's net, however, is his faith in Christ, established on his words, by which man can be drawn out of the deep sea of this world and its wickedness. Just as in a real physical sea there are fish dwelling in dark hollow depths, so in this In the original, "milking the milk."

title: Page:The Net of Faith.pdf/245


text:
Page:Satyagraha in South Africa.pdf/86

 in his correspondence. Even when he had nothing particular to write about he would acknowledge receipt of letters by return of post with a word of encouragement thrown in. Even such letters he used to write personally, and kept copies of them in his tissue paper book.

I have shown in a previous chapter that although we had called our organization the ‘Congress,’ we never intended to make our grievances a party question. We therefore corresponded with gentlemen belonging to other parties as well, with the full knowledge of Dadabhai. The most prominent among them were Sir Muncherjee Bhownuggree and Sir W. W. Hunter. Sir Muncherjee was then a Member of Parliament. His assistance was valuable, and he always used to favour us with important suggestions. But if there was any one who had realized the importance of the Indian question in South Africa before the Indians themselves and accorded them valuable support, it was Sir William Wilson Hunter. He was editor of the Indian section of the Times, wherein he discussed our question in its true perspective, ever since we first addressed him in connection with it. He wrote personal letters to several gentlemen in support of our cause. He used to write to us almost every week when some important question was on the anvil. This is the purport of his very first letter: “I am sorry to read of the situation there. You have been conducting your struggle courteously, peacefully and without exaggeration. My sympathies are entirely with you on this question. I will do my best publicly as well as in private to see that justice is done to you. I am certain that we cannot yield even an inch of ground in this matter. Your demand being so reasonable, no impartial person would even suggest that you should moderate it.” He reproduced the letter almost word for word in the first article he wrote for the Times on the question. His attitude remained the same throughout, and Lady Hunter wrote in the course of a letter that shortly before his death he had prepared an outline of a series of articles which he had planned on the Indian question.

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 I have mentioned the name of Shri Mansukhlal Nazar in the last chapter. This gentleman was deputed to England on behalf of the Indian community to explain the situation in detail. He was instructed to work with members of all parties, and during his stay in England he kept in touch with Sir W. W. Hunter, Sir Muncherjee Bhownuggree and the British Committee of the Indian National Congress. He was likewise in touch with several retired officers of the Indian Civil Service, with the India Office and with the Colonial Office. Thus our endeavours were directed in all possible quarters. The result of all this evidently was that the condition of Indians overseas became a question of first-rate importance in the eyes of the Imperial Government. This fact reacted for good as well as for evil on the other colonies. That is to say, in all the colonies where Indians had settled, they awoke to the importance of their own position and the Europeans awoke to the danger which they thought the Indians were to their predominance.

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text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/10


text:
Page:Satyagraha in South Africa.pdf/88

 The reader has seen in the previous chapters what was the condition of the Indians in South Africa at the outbreak of the Boer War and what were the steps taken so far in order to ameliorate it.

In 1899 Dr Jameson carried out his raid on Johannesburg in pursuance of the conspiracy which he had entered into with the owners of the gold mines. The conspirators had expected that the Boer Government would come to know of the raid only after they captured Johannesburg. Dr Jameson and his associates badly blundered in this calculation of theirs. They fell into another error when they imagined that even in case of the plot being discovered, untrained Boer farmers could do nothing against sharpshooters trained in Rhodesia. The raiders had likewise expected that a large majority of the population of Johannesburg would receive them with open arms. Here too the good Doctor was reckoning without his host. President Kruger had full information beforehand. With great deliberation, skill and secrecy he made preparations to meet Dr Jameson and simultaneously arranged to arrest his fellow conspirators. Dr Jameson, therefore, was greeted by the Boers with gunfire before he had reached anywhere near Johannesburg. The Doctor’s party was in no position to try conclusions with the army which faced them. Arrangements were similarly complete for preventing a rising in Johannesburg. None dared raise their heads and the millionaires of Johannesburg were dumbfounded in consequence of President Kruger’s action. The result of his excellent preparations was that the raid was disposed of with a minimum of loss in men as well as money.

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text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/11


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/12


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/1


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/2


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/3


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/4


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/6


text: Page:England, my England, and other stories (IA englandmyengland00lawrrich).pdf/5


text:
Page:Satyagraha in South Africa.pdf/89

 Dr Jameson and his friends, the owners of gold mines, were arrested and placed on their trial without delay. Some were sentenced to be hanged. Most of these convicts were millionaires; but the Imperial Government could do nothing for them, as they were guilty of a raid in broad daylight. President Kruger became an important man all at once. Mr Chamberlain, the Secretary of State for the Colonies, sent a humble cablegram to him, and appealed to his sense of mercy on behalf of the convicted magnates. President Kruger was perfect master of his own game. He had no apprehension of his independence being challenged by any power in South Africa. The conspiracy of Dr Jameson and his friends was a well-planned affair in their own eyes, but to President Kruger it seemed to be an act of insensate folly. He therefore complied with Mr Chamberlain’s humble request and not only did not enforce the sentence of death against any of the convicts but granted them all full pardon and set them free.

But things could not go on like this for any length of time. President Kruger knew that the Jameson raid was only a minor symptom of a serious malady. It was impossible that the millionaires of Johannesburg should not endeavour to wipe out their disgrace by all means in their power. Again, nothing had been done to carry out the reforms for which the Jameson raid purported to have been organized. The millionaires, therefore, were not likely to hold their peace. Lord Milner, the British High Commissioner in South Africa, had full sympathy with their demands. Mr Chamberlain, too, while expressing his appreciation of President Kruger’s magnanimity towards the Jameson raiders, had drawn his attention to the necessity for reforms. Every one believed that an appeal to the sword was inevitable. The demands of the Uitlanders were calculated in the end to extinguish Boer domination in the Transvaal. Both the parties were aware that the ultimate result would be war, and both were therefore preparing for it. The war of words which ensued was worthy of note. When President Kruger ordered

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Page:Satyagraha in South Africa.pdf/90

 out arms and ammunition, the British Agent warned him that the British would be compelled to bring troops into South Africa in self-defence. When British troops arrived in South Africa, President Kruger taunted the British and pushed forward his preparations for war. Thus each side was protesting against the other’s activities and strengthening its own preparations.

When President Kruger had completed his preparations, he saw that to delay any longer was to play into the hands of his enemies. The British had an inexhaustible supply of men and money. They could, therefore, afford to bide their time, gradually preparing for war and in the meantime ask President Kruger to redress the grievances of Uitlanders, and thus show to the world that they could not help waging war as he refused to grant redress. Then they would enter the war with such grand preparations that the Boers could not stand the shock and would have to accept British demands in a spirit of humiliation. Every Boer man between eighteen and sixty years in age was a skilled fighter. Boer women, too, were capable of fighting if they chose. National independence had with the Boers all the force of a religious principle. Such a brave people would not suffer humiliation even at the hands of a world empire.

President Kruger had already arrived at an understanding with the Orange Free State. Both the Boer republics followed an identical policy. President Kruger had not the slightest intention of accepting the British demands whether in full or even to the extent of satisfying the Uitlanders. Both the republics, therefore, thought that war being inevitable, for them to give any more time to the British was only to give them a chance of advancing their preparations. President Kruger thereupon delivered an ultimatum to Lord Milner, and at the same time mobilized troops on the frontiers of the Transvaal as well as the Free State. The result of such action was a foregone conclusion. A world empire like the British would not take a threat lying down. The time limit laid down in the ultimatum expired and the Boers, advancing with

title: Page:Satyagraha in South Africa.pdf/90


text:
Proclamation No. 58 (Corazon Aquino)

, the Constitutional Commission of 1986 adopted the Constitution of the Republic of the Philippines on October 15, 1986, together with the Ordinance appended thereto, which shall become valid and effective upon ratification by a majority of the votes cast in a plebiscite called for the purpose;

, the Commission on Elections, sitting as the national board of canvassers for the February 2, 1987 plebiscite on the proposed Constitution, certified that:

A copy of the Certificate of Canvass of the Votes Cast in the Plebiscite Held on February 2, 1987, of the Commission on Elections dated February 7, 1987 is hereto attached as Annex "A" of this Proclamation.

, President of the Philippines, by virtue of the powers vested in me by the sovereign mandate of the people, do hereby proclaim that the Constitution of the Republic of the Philippines adopted by the Constitutional Commission of 1986, including the Ordinance appended thereto, has been duly ratified by the Filipino people and is therefore effective and in full force and effect.

, I have hereunto set my hand and caused the seal of the Republic of the Philippines to be affixed.

in the City of Manila, this 11th day of February, in the year of Our Lord, nineteen hundred and eighty-seven.

Rh

By the President:

Rh

, the undersigned Chairman and Commissioners of the Commission on Elections, sitting en banc at the Session Hall of the Commission on Elections, Intramuros, Manila, Philippines, as the National Board of Canvassers for the Plebiscite on the 1986 proposed Constitution held on February 2, 1987 do hereby certify:

That pursuant to Section 5, Article V of Proclamation No. 3 and Section 14 of Proclamation No. 9, as amended, the following question was submitted to the Filipino people:

That on the basis of the certificates of canvass duly authenticated, certified and submitted to the Commission on Elections by Seventy (70) Provincial Boards of Canvassers, Fifty-Nine (59) City Boards of Canvassers, and Six (6) District Boards of Canvassers in Metro Manila, we publicly canvassed, with notice to, and in the presence of the representatives of the major political parties and the citizens arm of the Commission, the votes cast in the Plebiscite starting at 10:00 o'clock a.m. on February 4, 1987 and continuing everyday thereafter until 4:40 o'clock P.M. of February 7, 1987;

That after said canvass, we hereby declare the results thereof to be as follows:

That the foregoing affirmative votes constitute a majority of the total number of votes cast in the Plebiscite;

That the above results represent the returns from 83,288 out of 86,505 precincts throughout the country and 87.04% percent of the total number of registered voters nationwide;

That when the Commission adjourned, only the certificates of canvass from the provinces of Eastern Samar, Tawi-Tawi, Zamboanga del Sur, and Pagadian City were still unreported and unaccounted for, presenting a total of 590,173 registered voters or 2.35% of the total number of registered voters, which can not affect the final output of the Plebiscite.

, We, the Chairman and Commissioners of the Commission on Elections, have set our hands and caused the seal of the Commission to be affixed hereunto in the City of Manila, Philippines, this 7th day of February, 1987.

(Sgd.)

title: Proclamation No. 58 (Corazon Aquino)


text:
Page:Satyagraha in South Africa.pdf/91

 lightning speed, laid siege to Ladysmith, Kimberley and Mafeking. This great war thus broke out in 1899. The reader will remember that one of the causes of the war alleged by the British was the treatment accorded to the Indians by the Boers.

The great question, as to what the Indians in South Africa should do on this occasion, now presented itself for solution. Among the Boers, the entire male population joined the war. Lawyers gave up their practice, farmers their farms, traders their trade, and servants left their service. The British in South Africa did not join the war in anything like the same proportion as the Boers. However, a large number of civilians in Cape Colony, Natal and Rhodesia enrolled themselves as volunteers. Many distinguished English traders and lawyers followed suit. I now found very few lawyers in the court where I was practising as an advocate. Most of the senior members of the bar were engaged in war work. One of the charges laid against the Indians was, that they went to South Africa only for money-grubbing and were merely a dead-weight upon the British. Like worms which settle inside wood and eat it up hollow, the Indians were in South Africa only to fatten themselves upon them. The Indians would not render them the slightest aid if the country was invaded or if their homes were raided. The British in such a case would have not only to defend themselves against the enemy but at the same time to protect the Indians. We Indians carefully considered this charge. All of us felt that this was a golden opportunity for us to prove that it was baseless. But on the other hand the following considerations were also urged by some:

“The British oppress us equally with the Boers. If we are subjected to hardships in the Transvaal, we are not very much better off in Natal or the Cape Colony. The difference, if any, is only one of degree. Again we are more or less a community of slaves; knowing as we do that a small nation like the Boers is fighting for its very existence, why should we be instrumental in their destruction? Finally, from a practical point of view, no

title: Page:Satyagraha in South Africa.pdf/91


text:
Page:The Net of Faith.pdf/247

20* world of living as if in a thick darkness, unable to see either overhead nor in front of them, distinguishing nothing on their left and nothing on their right, unable to put their feet forward with one step of certainty, but always afraid lest a fall, an accident or an error overtake them. Peter's net is therefore the only thing left to man in order to save his life from such a danger; to it he can cling in the darkness of the marine depths and eschew the evil which surrounds man everywhere

For a gorged and surfeited man is driven to and fro by the mighty currents like a boat, relentlessly tossed with no respite; his desires move him constantly on, and bring to him more and new desires, yearnings after change, licentiousness, roguery, and loose living; he is irritated by trifles, powerless in his anger, constantly harrassed and afraid of something; sometimes hysterically rejoicing, yet at the same time burdened and insecure within himself. And so, moved by this or the other evil, he stands in the midst of the world and its devils who are ready to devour him. (They find a way to him either through evil passions or through material gain or through anger, hate, shame, false modesty, pride and daring, or through fear and doubt, or some other transgression from the path of God). And all this apart from the other snares running through the world as temptations and visible injustices.

title: Page:The Net of Faith.pdf/247


text:
Page:Tolstoy - Tales from Tolstoi.djvu/112

Tales from Tolstoi "And how about sins?"—that was the next idea that got into his head, and he bethought him of his drunkenness, of the money he had squandered, of his bad treatment of his wife, of his cursing and swearing, of his neglect of church-going, of his non-observance of the fasts, and of all that the priest had talked to him about at confession. "Yes, there are sins, certainly. But did I saddle myself with them, to begin with? Did not God make me just as I am? Still, they are sins all the same, no doubt. How will you get rid of them?"

Thus, then, did he think of what might happen to him that night, and decided the matter by abandoning himself freely to those random reflections and recollections which chanced to come into his head. And he called to mind the coming of Marfa, and the drunkenness of the workpeople, and his own renunciation of drink, and the present expedition, and the room at the Tarases, and the talk about the division of the property. And he called to mind his little one, and Brownie, who was now growing warm beneath the horse-cloth, and his master who made the sledge creak as he turned and twisted. "I suppose now he is in a pretty fume because he came here," thought he. "He doesn't like dying out of such a life as his is—our brother is in a very different boat." And all these thoughts and recollections began to mingle and mix together in his head, and he fell asleep.

When Vasily Andreich had got astride the horse, £ind jolted the sledge, and the back part of it against which Nikita was leaning was shoved aside altogether

62


text:
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Rh and struck Nikita in the back with its curved top, he awoke, and was compelled, willy-nilly, to change his position. With difficulty he straightened out his legs, and brushing the snow off them, rose to his feet; and immediately the murderous cold ran through his whole body. Understanding now what was the matter, he wanted Vasily Andreich to leave him the big sack which was no longer necessary for the horse, so that he might cover himself therewith; it was about that that he had called to his master.

But Vasily Andreich did not stop, but disappeared in the snowy dust. Abandoned thus, Nikita thought for a moment what he should do. He no longer felt able to go and seek a dwelling; to sit down in his old place was impossible, it was covered with snow already. In the sledge itself he was sensible he could not get warm, because he had nothing to cover himself with—for any warming purposes his kaftan and furs were quite useless. He was as cold as if he were standing there in nothing but his shirt. He stood there pondering a little while, then heaved a sigh, and, without taking the coarse cloth web from off his head, rolled into the sledge in the place where his master had lain.

He squeezed himself into a ball at the very bottom of the sledge, but nohow could he get warm. Thus he lay for five minutes shivering all over; then the shivering feeling passed away, and he began to lose consciousness. Whether he were dying or slumbering he did not know, but he felt just as ready for one as for the other. If God bade him wake up again alive in this world to live as before by the labour of 63


text:
Page:The Net of Faith.pdf/249

21* That is why Peter's net of faith is so necessary; with it he has pulled many out of the depth of the sea, out of the dangerous onslaughts of devilish waves.

Who is in the net and who lets himself be pulled out of the depths of the sea? No one else can be thought of but he who thinks and desires but to live by faith in every phase of his life, (and who desires) to know when and where the devil is pulling; (it can be only he) who rests to consult the Scripture just as blind men stop in darkness, not daring to go on unless someone take them by their hand to lead them into safety. Such is the character of faith that we can call nothing right or wrong unless we look at it through faith; and faith will tell us whether it is right or wrong. In the same way we cannot judge things spiritual and divine excepting by faith, as was said by Saint Paul,

We believe that God is the Holy Trinity: Father, Son, and the Holy Spirit; one God, Creator of heaven and earth, and that Christ the Son of God is truly God and truly man, begotten by the Holy Spirit in the Virgin Mary and born of her; we believe also in other things spiritual and heavenly and future, in the resurrection of the (dead, both the) good and the wicked. We can touch In the original an unclear circumlocution.

Hebrews 11:1

title: Page:The Net of Faith.pdf/249


text:
Page:The Net of Faith.pdf/251

22* upon these things which are distant and invisible only through a faith based on the words of God, because we are placed in complete darkness as it were, far away from those things which we can neither ascertain nor see except by faith, and that dimly.

Thus faith is necessary for all things, for without faith no man can please God. Wherever man moves without faith it is as if he jumped into a dark abyss; in that very moment his own error catches him. In the original, "milking the milk."

In the original an unclear circumlocution.

Hebrews 11:1

Hebrews 11:6

Hebrews 11:6

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text:
Page:The Pima Indians.pdf/107

102 serving as a door when purchased, and the fact that a "Melicano" wanted it caused its owners great astonishment and amusement. Indeed, the Pimas manifested a lively interest in our purchases of household articles and never failed to laugh at the spectacle presented by the little wagon half buried beneath its load of unassorted objects.

Bird cage. The cages made by the Pimas are all of the same character, whether they are made for the large eagle or for the small Sonora dove, as in the case of the specimen figured (fig. 17). They are of arrowwood, laid up in log-cabin style or tied to transverse bars, as in the house doors.

Kiâhâ frame. It is to be remembered that the peculiar form of carrying basket is made possible by the use of the wooden frame. It is fully described on page 140.

Fire drill. In primitive times fire was kindled by the Pimas by means of a two-part drill (fig. 18, a), the simplest and most widespread form of fire drill. The operator knelt upon the ends of the hearth stick and twirled the upright stick between his palms. The hearth was of saguaro wood or of any other soft wood if that were not obtainable. Tinder was not used, the flame being developed in any inflammable material as soon as the smoke began to arise from the dust accumulated at the point of the drill.

With the advent of the whites flint and steel were used to kindle fire. The men carried these, with a little cotton for tinder, in leather pouches (fig. 42). Fire was preserved at each village or camp in an old stump whenever practicable.

title: Page:The Pima Indians.pdf/107


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Tales from Tolstoi his hands—to go on taking care of other people's horses, to go on carrying other people's corn to the mill, and loafing about generally, so as thereby to earn more money to give to his wife, why then. His Holy Will be done. Or if God bade him wake up in that other world, where everything would be so new and joyful, just as things are all so new and joyful here below in our first childhood, with our mother's caresses, and the games with other children, and the pleasant woods and meadows, and skating and sliding in the winter, so that there's nothing ever like it afterwards—if God bade him wake up in that other life where all is new—then likewise. His Holy Will be done! And then Nikita lost consciousness altogether.

Meanwhile Vasily Andreich with his feet and the ends of the reins was urging on the horse in the direction where, somehow or other, he had persuaded himself lay the forest and the forester's hut. The snow blinded his eyes, and the wind seemed to wish to stop him; but still he pressed forward, perpetually seizing the folds of his pelisse, and thrusting them between himself and the cold brass bosses of the saddle, which prevented him from sitting properly, yet never ceasing to urge on the horse. The horse, not without difficulty, yet doggedly, continued to go at a foot-pace in the direction whither he was guided.

For five minutes he went, as he fancied, quite 64


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Rh straight, seeing nothing but the head of the horse and the white wilderness, and hearing nothing but the whistling of the wind about the ears of the horse and the collar of his pelisse.

Suddenly something black loomed out before him. His heart beat joyfully within him, and he went straight towards this black something, seeing in it already the walls of the houses of a village. But this black thing was not motionless, for it went on and on; it was not a village, but a boundary ridge overgrown with lofty mugwort peeping up above the snow, and beaten all awry by the force of the wind whistling through it. And somehow or other the sight of this mugwort thus tormented by the pitiless wind, made Vasily Andreich tremble in sympathy, and he hastily urged his horse away, not observing as he did so that he had completely changed his former bearings, and was now urging his horse in quite another direction and away from where the forester's hut might have been. The horse indeed kept on turning to the right, whilst he himself for that very reason twisted him round to the left.

Again something black appeared in front of him. He rejoiced, for now, he fancied, this was really the village. But it was again the boundary ridge overgrown with the weeds of the steppes. Again the steppe-grass shivered tremulously, thereby inspiring Vasily Andreich with terror. Nor was this all. Not only was this the selfsame steppe-grass that he had seen before, but close beside him was a horse's track,

65


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 one will take it upon himself to predict a defeat for the Boers. And if they win, they will never fail to wreak vengeance upon us.”

There was a powerful party among us which strongly advanced the above argument. I could understand it and allowed it due weight. However, it did not commend itself to me, and I refuted it to myself and to the community as follows:

“Our existence in South Africa is only in our capacity as British subjects. In every memorial we have presented, we have asserted our rights as such. We have been proud of our British citizenship, or have given our rulers and the world to believe that we are so proud. Our rulers profess to safeguard our rights because we are British subjects, and what little rights we still retain, we retain because we are British subjects. It would be unbecoming to our dignity as a nation to look on with folded hands at a time when ruin stared the British in the face as well as ourselves, simply because they ill-treat us here. And such criminal inaction could only aggravate our difficulties. If we missed this opportunity, which had come to us unsought, of proving the falsity of a charge which we believed to be false, we should stand self-condemned, and it would be no matter for surprise if then the English treated us worse than before and sneered at us more than ever. The fault in such a case would lie entirely at our door. To say, that the charges preferred against ourselves had no foundation in fact and were absolutely untenable, would only be to deceive ourselves. It is true that we are helots in the Empire, but so far we have tried to better our condition, continuing the while to remain in the Empire. That has been the policy of all our leaders in India, and ours too. And if we desire to win our freedom and achieve our welfare as members of the British Empire, here is a golden opportunity for us to do so by helping the British in the war by all the means at our disposal. It must largely be conceded that justice is on the side of the Boers. But every single subject of a state must not hope to enforce his private opinion in all cases. The

title: Page:Satyagraha in South Africa.pdf/92


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Page:Holy Bible Berean Standard Bible.pdf/112

'''104 Take all the fat that covers the entrails and the lobe of the liver, and both kidneys with the fat on them, and burn them on the altar. But burn the flesh of the bull and its hide and dung outside the camp; it is a sin offering.

Take one of the rams, and Aaron and his sons shall lay their hands on its head. You are to slaughter the ram, take its blood, and sprinkle it on all sides of the altar. Cut the ram into pieces, wash the entrails and legs, and place them with its head and other pieces. Then burn the entire ram on the altar; it is a burnt offering to the LORD, a pleasing aroma, an offering made by fire to the LORD.

Take the second ram, and Aaron and his sons are to lay their hands on its head. Slaughter the ram, take some of its blood, and put it on the right earlobes of Aaron and his sons, on the thumbs of their right hands, and on the big toes of their right feet. Sprinkle the remaining blood on all sides of the altar. And take some of the blood on the altar and some of the anointing oil and sprinkle it on Aaron and his garments, as well as on his sons and their garments. Then he and his garments will be consecrated, as well as his sons and their garments.

Take the fat from the ram, the fat tail, the fat covering the entrails, the lobe of the liver, both kidneys with the fat on them, and the right thigh (since this is a ram for ordination), along with one loaf of bread, one cake of bread made with oil, and one wafer from the basket of unleavened bread that is before the LORD. Put all these in the hands of Aaron and his sons and wave them before the LORD as a wave offering. Then take them from their hands and burn them on the altar atop the burnt offering as a pleasing aroma before the LORD; it is an offering made by fire to the LORD.

Take the breast of the ram of Aaron’s ordination and wave it before the LORD as a wave offering, and it will be your portion. Consecrate for Aaron and his sons the breast of the wave offering that is waved and the thigh of the heave offering that is lifted up from the ram of ordination. This will belong to Aaron and his sons as a regular portion from the Israelites, for it is the heave offering the Israelites will make to the LORD from their peace offerings.

The holy garments that belong to Aaron will belong to his sons after him, so they can be anointed and ordained in them. The son who succeeds him as priest and enters the Tent of Meeting to minister in the Holy Place must wear them for seven days.

Food for the Priests

You are to take the ram of ordination and boil its flesh in a holy place. At the entrance to the Tent of Meeting, Aaron and his sons are to eat the meat of the ram and the bread that is in the basket. They must eat those things by which atonement was made for their ordination and consecration. But no outsider may eat them, because these things are sacred. And if any of the meat of ordination or any bread is left until the morning, you are to burn up the remainder. It must not be eaten, because it is sacred.

This is what you are to do for Aaron and his sons based on all that I have commanded you, taking seven days to ordain them. Sacrifice a bull as a sin offering each day for atonement. Purify the altar by making atonement for it, and anoint it to consecrate it. For seven days you shall make atonement for the altar and consecrate it. Then the altar will become most holy; whatever touches the altar will be holy.


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Tales from Tolstoi partly obliterated by the wind. Vasily Andreich stopped, bent down, and looked at it fixedly; it was indeed the faintly outlined track of a horse, and could be nothing but the track of his own horse. He had obviously gone in a circle, and that, too, within no very great space. "So it is all up with me," thought he; but in order not to give way to his terror, he began to urge the horse on more violently than ever, gazing the while into the white, snowy mist, in which nothing was to be seen except now and then sundry little points of light suddenly appearing and as quickly vanishing again. Sometimes it seemed to him as if he heard the barking of a dog or a wolf's howl, but these sounds were so faint and undefined that he did not know whether he heard the sound or whether he only imagined he heard it; and stopping short, he began to listen very intently.

Suddenly a terrible, all-engulfing shriek resounded about his very ears, and everything beneath him shivered and trembled. Vasily Andreich seized his horse by the neck, but the very neck of the horse was also shuddering; and the frightful shriek grew still more terrible. For some seconds Vasily Andreich could not rally his wits or understand what had happened. Yet all that had happened was this: Brownie, either to put heart into himself, or to call to someone to help, had screeched his loudest with his shrill, piercing voice.

"Whew! what a fright I was in!" said Vasily Andreich to himself.

But although he now understood the true cause of his terror, he could not drive it away. 66


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]

Saguaro hook. The fruit of the giant cactus grows at so great a height that it can not be reached without the aid of some long-handled implement for dislodging it. Hooks are made by attaching, by means of maguey fiber, a straight piece of wood to the end of a long cactus rib. Doctor McGee has called the writer's attention to the fact that the angle at which the hook stands is of great ceremonial importance among the Papagos, but there would seem to be no significance attached to it by the Pimas, who have not been so dependent upon the cactus in the past as have their nomadic neighbors.

Tweezers. The spiny fruit of Opuntia arborescens is picked by means of willow tweezers (fig. 18, c). The arms are flexible and sufficiently elastic to spring back into place readily.

Tree. It was formerly the custom to erect a branched post in the space before the house door, on which to hang vessels or bags containing food. Of late a few (three were seen) "tree animals" are set in the ground near the buildings to serve as seats and for the children to play upon. They are sections of mesquite trees that have each a branch perpendicular to the plane of the trunk at a point where the latter bends in the opposite direction slightly, so that when the branch is set in the ground the trunk is horizontal with the exception of the end which curves upward in a manner somewhat resembling a vaulting horse.

Cradle. The frame of the cradle is of willow, in the form of a narrow bow with from 5 to 10 cross bars (fig. 19, a). It closely resembles the Mohave trellis frame, but is more rudely made. The frame was formerly covered with shredded willow bark to a depth of 3 or 4 inches and a bit of cotton cloth covered the whole. Now the willow bark is not so thick, and much more cloth, no longer of native make, is used. The cradle (fig. 19, b) is provided with a detachable

title: Page:The Pima Indians.pdf/108


text: Millions of Cats

title: Millions of Cats


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Page:Satyagraha in South Africa.pdf/93

 authorities may not always be right, but so long as the subjects own allegiance to a state, it is their clear duty generally to accommodate themselves, and to accord their support, to acts of the state.

“Again, if any class among the subjects considers that the action of a government is immoral from a religious standpoint, before they help or hinder it, they must endeavour fully and even at the risk of their lives to dissuade the government from pursuing such a course. We have done nothing of the kind. Such a moral crisis is not present before us, and no one says that we wish to hold aloof from this war for any such universal and comprehensive reason. Our ordinary duty as subjects, therefore, is not to enter into the merits of the war, but when war has actually broken out, to render such assistance as we possibly can. Finally, to suggest that in case the Boers won,—and a Boer victory was well within the range of possibility,—our last state would be worse than our first, and the Boers would exact frightful revenge, would be doing injustice to the chivalrous Boers as well as to ourselves. To waste the slightest thought upon such a contingency would only be a sign of our effeminacy and a reflection on our loyalty. Would an Englishman think for a moment what would happen to himself if the English lost the war? A man about to join a war cannot advance such an argument without forfeiting his manhood.”

I advanced these arguments in 1899, and even today I do not see any reason for modifying them. That is to say, if I had today the faith in the British Empire which I then entertained, and if I now cherished the hope, which I did at that time, of achieving our freedom under its aegis, I would advance the same arguments, word for word, in South Africa, and, in similar circumstances, even in India. I heard many attempted refutations of these arguments in South Africa and subsequently in England. But I discovered no ground for changing my views. I know that my present opinions have no bearing on the subject of this volume, but there are two valid reasons why I have adverted to the matter here. I have, in the

title: Page:Satyagraha in South Africa.pdf/93


text: Page:The earth turns south (IA earthturnssouth00wood).pdf/61


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Page:William John Sparrow-Simpson - Roman Catholic Opposition to Papal Infallibility (1909).djvu/304

 284 The thought that the merciful Lord would not permit His people to be led into error on so serious a subject depends for its value on the solemn question, whether the gifts of God are in any way conditional. If the transmission of grace depends upon conformity to conditions so also does the transmission of truth. If human co-operation is necessary to the achievement of human enlightenment, then the neglect of compliance with these conditions, the refusal of that co-operation, will be attended with serious losses which the merciful Lord must not be expected to prevent. The graver the misgivings created by the coercive methods of the Vatican majority, the more urgent becomes the enquiry, whether their refusal to comply with the true conditions of conciliar freedom would not be punished by the nemesis of a misleading Decree. Newman's misgivings on the Council's integrity cancel his appeal to the thought of the mercifulness of our Lord. This, at any rate, is what many within the Roman Communion undoubtedly felt. They did not believe in the rightfulness of expecting Providence to nullify the perverseness and self-will of an overwhelming majority.

Subtle, attractive, bearing in every line of it the distinctive impress of his wonderful personality, Newman's defence is remarkable rather as a tour de force than for argumentative solidity. Newman's personal assent to the dogma was indisputably complete. He said, indeed, all that it was possible to say. But even his brilliant genius could scarcely efface the effect of his own letter written to Bishop Ullathorne before the dogma was passed.

"Moreover," he wrote, "a letter of mine became public property. That letter … was one of the most confidential I ever wrote in my life. I wrote it to my own Bishop under a deep sense of the responsibility I


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 first place, no right to expect that the reader who takes up this book in a hurry will give it a patient and attentive perusal, and such a reader will find it difficult to reconcile the above views with my present activities. Secondly, the underlying principle in the above arguments is Satyagraha, insistence on truth. That one should appear to be as one really is and should act accordingly, is not the last, but the first step to practical religion. The building up of a religious life is impossible without such a foundation.

To return to our narrative.

My arguments commended themselves to many. The reader must not suppose that I was the only one to advance them. Moreover, even before these views were set forth, there were many Indians who held that we should do our bit in the war. But now the practical question arose: Who would lend an ear to the weak voice of the Indians when there was raging this terrible whirlwind of war? What weight would this offer of help carry? None of us had ever wielded a weapon of war. Even the work performed by non-combatants in a war required training. None of us knew even how to march in step. It was no easy task to perform long marches with one’s baggage on one’s own shoulders. Again, the whites would treat us all as ‘coolies,’ insult us and look down upon us. How was all this to be borne ? And if we volunteered for service, how could we induce the Government to accept our offer? Finally, we came to the conclusion, that we should make earnest endeavours to get our offer accepted, that the experience of work would teach us to do more work, that if we had the will, God would grant us the ability to serve, that we need not worry how we could do the work entrusted but should train ourselves for it as best we might, and that having once decided to serve, we should cease to think of discriminating between dignified work and other and serve, putting up even with insults if it came to that.

We encountered formidable difficulties in getting our offer favourably entertained. The story is interesting but

title: Page:Satyagraha in South Africa.pdf/94


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Page:Holy Bible Berean Standard Bible.pdf/113

'''Exodus 30:13 The Daily Offerings (Numbers 28:1–8)

This is what you are to offer regularly on the altar, each day: two lambs that are a year old. Offer one lamb in the morning and the other at twilight. With the first lamb offer a tenth of an ephah of fine flour, mixed with a quarter hin of oil from pressed olives, and a drink offering of a quarter hin of wine. And offer the second lamb at twilight with the same grain offering and drink offering as in the morning, as a pleasing aroma, an offering made by fire to the LORD.

For the generations to come, this burnt offering shall be made regularly at the entrance to the Tent of Meeting before the LORD, where I will meet you to speak with you. I will also meet with the Israelites there, and that place will be consecrated by My glory. So I will consecrate the Tent of Meeting and the altar, and I will consecrate Aaron and his sons to serve Me as priests.

God Will Dwell among the People

Then I will dwell among the Israelites and be their God. And they will know that I am the LORD their God, who brought them out of the land of Egypt so that I might dwell among them.

I am the LORD their God. The Altar of Incense (Exodus 37:25–29)

“You are also to make an altar of acacia wood for the burning of incense. It is to be square, a cubit long, a cubit wide, and two cubits high. Its horns must be of one piece. Overlay with pure gold the top and all the sides and horns, and make a molding of gold around it. And make two gold rings below the molding on opposite sides to hold the poles used to carry it. Make the poles of acacia wood and overlay them with gold.

Place the altar in front of the veil that is before the ark of the Testimony —before the mercy seat that is over the Testimony—where I will meet with you. And Aaron is to burn fragrant incense on it every morning when he tends the lamps. When Aaron sets up the lamps at twilight, he must burn the incense perpetually before the LORD for the generations to come. On this altar you must not offer unauthorized incense or a burnt offering or grain offering; nor are you to pour a drink offering on it.

Once a year Aaron shall make atonement on the horns of the altar. Throughout your generations he shall make atonement on it annually with the blood of the sin offering of atonement. The altar is most holy to the LORD.”

The Census Offering (2 Samuel 24:1–9; 1 Chronicles 21:1–6)

Then the LORD said to Moses, “When you take a census of the Israelites to number them, each man must pay the LORD a ransom for his life when he is counted. Then no plague will come upon them when they are numbered. Everyone who crosses over to those counted must pay a half shekel, according to the sanctuary shekel, which weighs twenty gerahs. This half shekel is an offering to the LORD.


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 ] should incur were I not to speak out to him my whole mind. I put the matter from me when I had said my say, and kept no proper copy of the letter. To my dismay I saw it in the public prints: to this day I do not know, nor suspect, how it got there. I cannot withdraw it, for I never put it forward, so it will remain on the columns of newspapers whether I will or not; but I withdraw it as far as I can by declaring that it was never meant for the public eye."

Certainly it needed no assurance from the writer to convince us that this letter was not designed for publicity. It is equally impossible not to feel that in that letter we have the writer's mind in its full expression. The very fact that it was never meant for the public eye means that it was written without that caution and restraint imposed by watchful critics and extremist partisans always ready to pounce upon Newman and denounce him as a minimiser at Rome. Thus we have his frankest declaration here. And that declaration was much too frank to be convenient. It naturally hampered him now that the doctrine was decreed. A certain inconsistency was required of him, and is reflected in his letters. Before the Council decreed he wrote of the disputed doctrine, " I have ever thought it likely to be true; never thought it certain." After the decision he wrote: "For myself, ever since I was a Catholic, I have held the Pope's Infallibility as a matter of theological opinion; at least I see nothing in the definition which necessarily contradicts Scripture, Tradition, or History." Before the decision he wrote: "If it is God's will that the Pope's Infallibility be defined, then it is God's will to throw back the times and moments of the triumph which He has destined


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Page:The Pima Indians.pdf/109

104 hood made of willow bark in the checker style of weaving, the surface being ornamented in geometric patterns colored black and red. Over the hood a loose piece of cloth may be thrown to protect the occupant from flies. The babies when strapped closely in the cradles are frequently carried on the heads of their mothers, who may at the same time have no insignificant burdens in their hands. When the children are about a year old they are carried astride the hip, unless upon a journey, when they are shifted around to the back, still astride, and there supported by a shawl or large cloth bound around the waist. The writer has seen women with children of 2 or 3 years on their backs, each carrying a sack of wheat on her head and lighter bundles in her hands.

Paint brush. The lines of pigment with which the face was formerly ornamented were applied by means of slender bits of arrowwood two or three inches long. The Kwahadk‘s were accustomed to the tufted ends of the arrow-bush branches and carry them southward into Papagueria to be used as paint brushes.

Calender sticks. The Pimas keep a record of passing events by means of sticks carved with arbitrary mnemonic symbols. There are five such records in the tribe to-day—or were a year ago. The oldest of these sticks bears the history of seventy years. There were other sticks before these, but the vicissitudes of war, fire, and the peculiar burial customs of the people made away with them. There are three sticks in the collection, which have been designated Gila Crossing, Blackwater, and Casa Blanca calendars, from the names of the villages whence they came. The Casa Blanca stick (fig. 20, a) is of willow, peeled,

title: Page:The Pima Indians.pdf/109


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Rh "I must be steady, and think it all over," he said to himself; and yet for all that he could not take things quietly, but kept urging the horse on, not observing that he was now going with the wind instead of against it. His body, especially the part touching the saddle and uncovered by the furs, was freezing cold, very painful, and trembling all over. He had now forgotten to think of the forester's hut. His mind was now fixed on one thing only: to get back to the sledge, so as not to perish all alone, like that bit of mugwort in the midst of the snowy wilderness.

Suddenly the horse stumbled beneath him, and sinking into a gap, began plunging about and fell upon its side. Vasily Andreich fell with it, clinging on to the harness, in which his foot was entangled, and to the saddle, which turned over with him. No sooner had Vasily Andreich fallen off than the horse righted itself, rushed ahead, took a plunge forward and then another, neighed again, and dragging after it the trailing sacking and the harness, disappeared, leaving Vasily Andreich alone in the pit. Vasily Andreich rushed after him, but the snow was so deep, and the furs he had on him were so heavy, that he sank up to the knee at each stride—he began to pant, and stopped short to breathe after no more than the first twenty paces. "The spinny, the stallions, the shops, the taverns, the land to be rented—what will become of it all? What does it all amount to now? Nothing can come of it all!" This was the thought that now flashed through his head. And then he called to mind again the clump of mugwort swaying 67


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] slightly flattened, but otherwise bearing no signs of preparation for the symbols that occupy the greater part of one side. The Gila Crossing calendar (fig. 20, b) is a pine stick on which the record was copied several years ago from a stick yet in the same village. The record begins on the back, passes over the lower end in the figure, and extends again to the back over the upper end. The Blackwater stick (fig. 20, c) is of saguaro wood smoothed and carved for the writer by the keeper of the record, who lost the original some years ago and who has since been using paper and pencil, but the same symbols.

Spurs. Wooden spurs were made from crotched limbs of mesquite of suitable size. They were attached to the foot by a deerskin thong fastened to form two loops of equal size, one passing over the instep and the other under the heel of the foot. So rare have they now become that the writer spent six months on the Gila River reservation without discovering any, and therefore hired an old man to make a pair for the collection. Soon afterwards a single old spur was found, which differs from those made to order only in having deerskin instead of maguey fiber fastenings (fig. 21).

Saddle. Wooden saddletrees are sometimes made, both for riding and pack saddles. The former are covered with rawhide, shrunk on, and provided with stirrups of mesquite or willow wood. They are not common and are at best but crude imitations of the saddles made by the whites. Saddle blankets for use with them are of matted grass or maguey fiber.

title: Page:The Pima Indians.pdf/110


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Page:Characteristicks of men, manners, opinions, times Vol 2.djvu/44

RV 40 (Rh)

HE Nature of consisting (as has been explain'd) in a just Disposition, or proportionable Affection of a rational Creature towards the moral Objects of Right and Wrong; nothing can possibly in such a Creature exclude a Principle of Virtue, or render it ineffectual, except what

1. takes away the natural and just Sense of Right and Wrong:

2. creates a wrong Sense of it:

3. causes the right Sense to be oppos'd, by contrary Affections.

the other side, nothing can assist, or advance the Principle of Virtue, except what either in some manner nourishes and promotes a Sense of Right and Wrong; or preserves it genuine and uncorrupt; or causes it, when


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RV 41 (Rh) such, to be obey'd; by subduing and subjecting the other Affections to it.

We are to consider, therefore, how any of the above-mention'd Opinions on the Subject of a, may influence in these Cases, or produce either of these three Effects.

I. As to the first Case;.

will not surely be understood, that by this is meant the taking away the Notion of what is good or ill in the Species, or Society. For of the Reality of such a Good and Ill, no rational Creature can possibly be insensible. Every one discerns and owns a publick Interest, and is conscious of what affects his Fellowship or Community. When we say therefore of a Creature, "That he has wholly lost the Sense of Right and Wrong;" we suppose that being able to discern the Good and Ill of his Species, he has at the same time no Concern for either, nor any Sense of Excellency or Baseness in any moral Action, relating to one or the other. So that except merely with respect to a private and narrowly confin'd Self-good, 'tis suppos'd there is in such a Creature no Liking or Dislike of Manners; no Admiration, or Love of any thing as morally good; II.


text:
Author:John Newton (1622-1678)

Works

 * Trigonometria Britanica (1658)

title: Author:John Newton (1622-1678)


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Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/66

 Rh


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Page:The Net of Faith.pdf/253

23*

This useful knowledge about faith presupposes a foundation on the words of God When a man believes in God he believes also in His words. And believing that He is the unchange able God, he also believes that His words cannot change that which they affirm, that is: whoever fulfills them has the grace of God (upon him) and is blessed in everything he possesses; and whoever transgresses the words of God (commits) mortal sin and incurs the wrath of God and is cursed in everything he possesses. This aspect of faith could bring about much good for people as well as an obligation to avoid falling under thrthe [sic] wrath of God because of the guilt of mortal sin; by keeping His word they do His will and stand in His grace, and His blessing is only upon those who believe and act (in accordance with their faith). These things are (valid) for those whose faith is full of wisdom and life, in whom dwell the fear and the love of God; a dead or blind faith cannot have these things.

Saint Paul says about faith that it comes from what is heard, and. Rom.10:17.

title: Page:The Net of Faith.pdf/253


text: Page:The earth turns south (IA earthturnssouth00wood).pdf/64


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Page:Thomas Patrick Hughes - Notes on Muhammadanism - 2ed. (1877).djvu/171

Caliph, or Khalífa (i. e. the vicegerent of the Prophet), is the sovereign dignity amongst Muhammadans, vested with absolute power. The word more frequently used for the office in Muhammadan works of jurisprudence is Imám (leader), or Imám-ul-ʾAzam (the great leader). It is held to be an essential principle in the establishment of the office, that there shall be only one Caliph at the same time; for the Prophet said:—"When two Caliphs have been set up, put the last to death and preserve the second, for the last is a rebel" (vide Mishkát, bk. xvi. chap. i.). According to all Sunni Muhammadan books, it is absolutely necessary that the Caliph be "a man, an adult, a sane person, a free man, a learned divine, a powerful ruler, a just person, and one of the Quraish" (i. e. of the tribe to which the Prophet himself belonged). The Shíaʾhs, of


text: The Earth Turns South/When I Love You

title: The Earth Turns South/When I Love You


text: The Earth Turns South/Narcissi

title: The Earth Turns South/Narcissi


text: The Earth Turns South/If the Seas Dry

title: The Earth Turns South/If the Seas Dry


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 Rh course, hold that he should be one of the descendants of the Prophet's own family; but this is rejected by the Sunnis and Wahhábis. The condition that the Caliph should be of the Quraish, is very important; for thereby the present Ottoman Sultans fail to establish their claims to the Caliphate.

After the deaths of the first five Caliphs,—Abu Bakr, Omar, Osmán, Ali, and Hasan,—the Caliphate, which is allowed by all parties to be elective, and not hereditary, passed successively to the Ommiades and Abbasides. The temporal power of the Abbaside Caliphs was overthrown by Houlakon Khan, son of the celebrated Jengiz Khán, 1258; but, for three centuries, the descendants of the Abbaside, or Bagdad, Caliphs resided in Egypt, and asserted their claim to the spiritual power.

The founder of the present dynasty of Ottoman Sultans was Osman, the son of a tribe of Oghouz Turks, a powerful chief, whose descendant, Bazazet I., is said to have obtained the title of Sultán from one of the Abbaside Caliphs in Egypt, 1389. When Selim I. conquered Egypt ( 1516), it is asserted that he obtained a transfer of the title


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106 Awl. There would seem to be no tradition of the former use of bone awls among the Pimas. They declare that awls of mesquite wood were used in making baskets before the introduction of steel. At present the points are of pieces of umbrella rib set in wooden handles of native manufacture (fig. 22, a). It will be observed that the upper end of the handle is provided with a button, so that it may be held between the third and fourth fingers while the thumb and other fingers are engaged in the manipulation of the basket splints. Handles of round balls of creosote gum are also used (fig. 22, b).

Rope twister. This apparatus is probably of European origin. It consists of a pin or handle of hard wood, such as mesquite or willow, which is thrust through a hole near the end of another stick, which acts as a spindle whorl. The latter piece has a button at the short end, to which are attached the maguey fibers or horse hairs (fig. 23). The operator, by a slight rising and falling motion of the handle, causes the spindle to revolve rapidly, thus twisting the fibers into a cord which lengthens as he steps backward. A second person meanwhile adds fresh fibers to the other end.

Âʼmĭna. Among the most important of the sacred objects in the paraphernalia of the medicine-men were the â’mĭna, or medicine sticks. They are usually of arrowwood; always bound together with cotton twine of native spinning, either with or without feathers attached to each separate stick. There are six â’mĭna bundles in the collection. One was made by Kâ’mâl tkâk, to be used exclusively in the exorcism of the Tc’nyĭm, a spirit of disease. The bundle contains four groups of sticks: Two pairs, one bundle of 4, and one of 6. All are plain, being unmarked in any way (fig. 24).

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text: The Earth Turns South/The Silver Way

title: The Earth Turns South/The Silver Way


text: The Earth Turns South/Aphrodite Enoikia

title: The Earth Turns South/Aphrodite Enoikia


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152 of Caliph to himself from one of the successors of the old Bagdad Caliphs. It is, however, a mere assertion; for the title and office being elective, and not hereditary, it was not in the power of any Caliph to transfer it to another. Force of circumstances alone has compelled the ruler of the Ottoman Empire to assume the position, and has induced his subjects to acquiesce in the usurpation. We have not seen a single work of authority, nor met with a single man of learning, who has ever attempted to prove that the Sultans of Turkey are rightful Caliphs; for the assumption of the title by any one who is not of the Quraish tribe is undoubtedly illegal and heretical, as will be seen from the following authorities:—

"Ibn-i-Umr relates that the Prophet of God said:—'The Caliphs shall be in the Quraish tribe as long as there are two persons in it, one to rule and another to serve.

"It is a condition that the Caliph (Imám) be of the Quraish tribe. All admit this, except the Khawárij and certain Mutazilahs. We all


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 Rh say with the Prophet: 'Let the Caliph be of the Quraish'; and it is certain that the Companions acted upon this injunction, for Abu Bakr urged it as an authority upon the Ansárs, on the day of Sakhifah, when the Companions were present and agreed. It is, therefore, for a certainty established that the Caliph must be of the Quraish."

"It 1s a necessary condition that the Caliph (Imám) be of the Quraish tribe."

"The Caliph (Imám) must be a Quraish."

It is a matter of history that the Wahhábis regarded the Turkish Sultan as a usurper when Sana took Mecca and Medina in 1804; and to the present day, in countries not under Turkish rule, the Khutbah is recited in behalf of the Amír, or ruler of the Muslim state, instead of the Ottoman Sultan, which would not be the case if he were acknowledged as a lawful Caliph. In a collection of Khutbahs, entitled the Majmuaʾ Khutbah, the name of the Sultan


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 154 does not once occur, although this collection is much used in Muhammadan states. We have seen it stated that the Sultan is prayed for in Hyderabad and Bengal; but, we believe, it will be found, upon careful inquiry, that he was not mentioned by name, until very recently, in any of the mosques of India. Khutbah in which there are prayers for the Ottoman Sultan by name, have been imported from Constantinople; but, whoever may be the rightful Caliph, it is certain that, according to law, the only sovereign who can be prayed for in an Indian mosque, is "Alexandrina Victoria, Empress of India" (Qaisar-i-Hind); for all Muhammadans admit that the Friday Khutbah cannot be recited without the permission of the ruler.


text: Notes on Muhammadanism/Chapter 30

title: Notes on Muhammadanism/Chapter 30


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assure you, and tell no lie (as John Fry always used to say, when telling his very largest), that I scrambled back to the mouth of that pit as if the evil one had been after me. And sorely I repented now of all my boyish folly, or madness it might well be termed, in venturing, with none to help, and nothing to compel me, into that accursed valley. Once let me get out, thinks I; and if ever I get in again, without being cast in by neck and by crop, I will give our new-born donkey leave to set up for my schoolmaster.

How I kept that resolution we shall see hereafter. It is enough for me now to tell how I escaped from the den that night. First I sat down in the little opening which Lorna had pointed out to me, and wondered whether she had meant, as bitterly occurred to me, that I should run down into the pit, and be drowned, and give no more trouble. But in less than half a minute I was ashamed of that idea, and remembered how she was vexed to think that even a loach


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Muslims have no hereditary priestly caste as the Hindus, nor have they a distinct order of clergy exactly corresponding with those of the Christian Church. But still there is a powerful hierarchy possessed of great political and religious influence, which resembles the Jewish Scribes and Lawyers.

In countries under Muhammadan rule the religious dignitaries are appointed by the king, who is properly the highest spiritual authority in the kingdom. The Shekh-ul-Islám at Constantinople unites in himself the functions of the Primate and Lord Chancellor.

The following are the chief religious functionaries, in a state governed according to Muhammadan law.

Qází.—The minister of justice, who passes


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text:
Author:Harry Donnelly

Works

 * "Afghanistan" (1920), co-authored with William Wilander

title: Author:Harry Donnelly


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] The second bundle is painted green. Each stick is whittled to a blunt point at one end and has two short, downy turkey feathers attached (pl., b).

The third bundle contains two sets of 4 sticks each, which were originally painted blue. They are sharpened to tapering points at one end. To each stick is tied two of the tail feathers of some small bird (pl., a).

The fourth bundle contains three sets of 4 sticks each and the remains of another set which probably contained 4, though it is so old that it is in a fragmentary condition (pl., d). A bundle of feathers attached by strings is bound in with the â’mĭna, each one of which also bears two feathers, all the feathers being from a red-colored bird.

The fifth bundle contains three sets of 4 sticks each, but they are so old and broken that their original length can not be determined. They also have red feathers bound to them (pl., c).

The sixth bundle is very small and very old and it is probable that the unusual number of sticks—5—is due to the fact that a portion of the bundle has crumbled with age (pl., e).

Animal effigies. Wooden images of reptiles and the like are used in the medicine-men's efforts to cure certain diseases. Two such specimens were collected. One is intended to. represent a horned toad (fig. 25, a), the other a lizard (fig. 25, b). They are either carelessly or clumsily made.

Mask. During his stay among the Pimas the writer heard of but two wooden masks being in their possession. One of these was collected and is here depicted in figure 26. Doctor Hough called his attention to the fact that it resembles those made by the Yaquis of Sonora, and it

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text:
Author:William Wilander

Works

 * "Afghanistan" (1920), co-authored with Harry Donnelly

title: Author:William Wilander


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Mrs. Harfield, having written so far fluently, came to a dead stop, held up by what has proved an insuperable difficulty to many other people-namely, the difficulty of expressing oneself fluently in the third person.

After a minute or two of hesitation, Mrs. Harfield tore up the sheet of notepaper and started afresh.

Again Mrs. Harfield came to a stop. Once more the letter was consigned to the wastepaper-basket. It was not until four false starts had been made that Mrs. Harfield at last produced an epistle that satisfied her. It was duly sealed and stamped and addressed to Miss Katherine Grey, Little Crampton, St. Mary Mead, Kent, and it lay beside that lady's plate on the following morning at breakfast-time in company with a more important looking communication in a long blue envelope.


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 156 sentence in all cases of law; religious, moral, civil, or criminal.

Muftí.—The law officer, who expounds the law, and in difficult cases supplies the Qází with "fatwás' or decisions.

There are still persons in India bearing the titles of Qází and Muftí, but the offices have ceased to exist under British Government. The Indian law, however, permits civil cases being decided by Muhammadan divines, if both parties consent to the arrangement.

Imám.—The Arabic word Imám is said, by Sale, to answer to the Latin antistes, the president of the temple. It is also used for the four successors of Muhammad, the four great doctors of the four orthodox sects, the twelve great leaders of the Shíaʾhs, and for any great religious leader. It is, however, commonly used for the person who leads the daily prayer, and is in receipt of the revenues of the mosque.

The titles of Qází, Muftí, and Imám may be said to embrace the various appointments held by Muhammadan divines; but there are also numerous titles to denote doctors of Science and Divinity.

Tabíb. A doctor of medicine.


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108  is probable that the conception, if not the mask itself, was imported from the southward along with the masked Navitco ceremonies, despite the assertion of its former owner to the contrary, because it represents a higher degree of skill in woodworking than any piece of carving that the writer has seen done by a Pima. It is of cottonwood, perforated for the insertion of horsehair eyebrows, chin whisker, and two tufts on the center of each cheek, and is ornamented by an interrupted scroll and other lines unmistakably intended to be decorative. The mouth contains a half dozen pegs, giving a very realistic representation of teeth.

Wand. There are two wands or ceremonial sticks in the collection (fig. 27). The longer is of greasewood, Sarcobatus vermicularis, the material prescribed for ia’kita, or ceremonial paraphernalia of this class. It is spotted with black and red paint. The shorter wand is of willow, spotted with red. Both were made to be held in the hand during ceremonies intended to bring rain, to cure disease, and for kindred purposes.

The metate is the most abundant of the stone implements of the Southwest, or, if arrow points exceed them in numbers, the former is at least the most noticeable. About nearly every ruin one sees the fragments of broken metates, in some cases to the number of several score, as at the ruin near Patagonia, in the Sonoita valley, where sixty

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 Katherine Grey opened Mrs. Harfield's letter first. The finished production ran as follows:

Katherine Grey read the letter through, smiled a little, and read it a second time. Her face as she laid the letter down after the second reading was distinctly amused. Then she took up the second letter. After one brief perusal she laid it down and stared very straight in front of her. This time she did not smile. Indeed, it would have been hard for any one watching her to guess what emotions lay behind that quiet, reflective gaze.

Katherine Grey was thirty-three. She came of good family, but her father had lost all his money, and Katherine had had to work for her living from an early age. She had been just twenty-three when she had come to old Mrs. Harfield as companion.

It was generally recognized that old Mrs. Harfield was "difficult." Companions came and went with star-


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Tales from Tolstoi in the wind, which he had already passed twice, and such a terror fell upon him that he did not believe in the reality of what was actually happening to him. "Is not all this a dream?" he thought of himself; and he wanted to awake from his dream, but there could be no awakening, for it was reality. It was really snow which stung his face like a whip and threatened to overwhelm him; it was really a wilderness in which he now found himself all alone, like that clump of black mugwort, awaiting a rapid, an inevitable, an unthinkable death.

"O Heavenly Queen! O Wonder-working Nicholas. Teach me the way of abstinence!" he began, calling to mind the vesper prayers, and the holy image with the black face and the golden ornaments, and the tapers which he had bought for this holy image—the tapers which had been brought back to him immediately, and which he had hidden away in his strong box, though they had scarce been more than lighted. And yet now he was praying this selfsame Nicholas, the Wonder-worker, to save him, and was promising him prayers and fresh tapers. But now, too, he clearly understood, without any doubt, that this image, this rich ornamentation, these tapers and the clergy with their prayers—all these things were very important and necessary in church, but that here they could do nothing for him, for between those tapers and those images and his present miserable condition there was not and could not be any connection.

"I must not lose heart, I must follow up the traces of the horse, though both they and it are now covered 68


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 tling rapidity. They arrived full of hope and they usually left in tears. But from the moment Katherine Grey set foot in Little Crampton, ten years ago, perfect peace had reigned. No one knows how these things come about. Snake-charmers, they say, are born, not made. Katherine Grey was born with the power of managing old ladies, dogs, and small boys, and she did it without any apparent sense of strain.

At twenty-three she had been a quiet girl with beautiful eyes. At thirty-three she was a quiet woman, with those same grey eyes, shining steadily out on the world with a kind of happy serenity that nothing could shake. Moreover, she had been born with, and still possessed, a sense of humour.

As she sat at the breakfast-table, staring in front of her, there was a ring at the bell, accompanied by a very energetic rat-a-tat-tat at the knocker. In another minute the little maid-servant opened the door and announced rather breathlessly:

"Dr. Harrison."

The big, middle-aged doctor came bustling in with the energy and breeziness that had been foreshadowed by his onslaught on the knocker.

"Good morning, Miss Grey."

"Good morning, Dr. Harrison."

"I dropped in early,” began the doctor, "in case you should have heard from one of those Harfield cousins. Mrs. Samuel, she calls herself—a perfectly poisonous person."

Without a word, Katherine picked up Mrs. Harfield's letter from the table and gave it to him. With a good deal of amusement she watched his perusal of it,


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Persoonia.] the top; stigma terminal or lateral; ovules solitary or geminate or many. Fruit either an indehiscent nut or drupe, or a dehiscent coriaceous or woody follicle, more rarely a 2-valved capsule. Seeds exalbuminous; embryo straight, with fleshy cotyledons, radicle inferior.

Shrubs or small trees. Leaves entire, alternate or sometimes almost whorled. Flowers small, hermaphrodite, yellowish or white, solitary and axillary, or in axillary or terminal racei^ies. Perianth regular, constricted above the base or cylindrical; segments ultimately separating to the base or nearly so, upper portion revolute. Stamens affixed at or below the middle of the perianth-segments; filaments short; anthers usually all perfect, oblong or linear. Hypogynous scales 4, small. Ovary stipitate; style short and thick, or elongated and filiform; stigma terminal; ovules 2 or rarely 1, orthotropous, pendulous from the top of the cell. Fruit a drupe, either 1-celled and 1-seeded, or obliquely 2-celled and 2-seeded; exocarp more or less succulent; endocarp thick and hard.

1. P. Toru, ''A. Cunn. in Bot. Mag.'' sub t. 3513.—A handsome closely branched tree 15 to 30 or 40 ft. high; trunk 6–18 in. diam.; branchlets woody, terete, glabrous or the younger ones minutely puberulous. Leaves alternate, 4–8 in. long, narrow linear-lanceolate, acute or apiculate or rarely obtuse, gradually narrowed into a short petiole, quite entire, very thick and coriaceous, glabrous, smooth and polished on both surfaces, veins very obscure. Racemes axillary, strict, erect, 6–12-flowered, everywhere clothed with ferruginous pubescence. Perianth yellowish-brown, shortly pedicelled, ¼–⅓ in. long, pubescent externally. Ovary almost sessile, glabrous; style short, thick, not reaching the anthers; stigma oblique. Drupe oblong, reddish, ½–⅔ in. long, 1- or 2-celled, with a single seed in each cell.—P. Tora, ''A. Cunn. Precur. n. 349; Raoul, Choix,'' 42. P. Toro, ''Hook. f. Fl. Nov. Zel. i. 219; Handb. N.Z. Fl. 241; Kirk, Forest Fl.'' t. 74.


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Rh with snow." This was the idea that came into his head next, and he plunged forward. But despite his resolution of going quietly, he set off running, fell continually, rose up, and again fell down. The track of the horse was now scarcely distinguishable in the places where the snow was not thick. "It is all up with me," thought Vasily Andreich, "I am losing even this track." But the same instant, looking forward, he perceived something black. It was Brownie, and not only Brownie, but the sledge and the upright shafts. Brownie with the broken saddle all awry, and the harness and the sacking, was standing there, not in his former place, but nearer to the shafts, and was moving about his head, which was drawn somewhat downwards by the dragging reins. Apparently Vasily Andreich had sunk into the same drift into which he and Nikita together had fallen before, the horse had led him back to the sledge, and he had leaped from the horse not more than fifty paces from the place where the sledge was.

Staggering up to the sledge, Vasily Andreich clutched hold of it and stood for a long time immovable, trying to calm himself and recover his breath. Nikita was no longer in his former place, but in the sledge something was lying already covered with snow; and Vasily Andreich guessed that this was Nikita. Vasily Andreich's terror had now quite passed over, and if there was anything he feared now it was only the return of that horrible 69


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] metates were counted on the ground (every one had been intentionally broken), and there must have been a much larger number beneath the surface. Some of those found in the Hohokam ruins are of lava and have legs several inches in length. Most of these are hollowed out, as are those of the Hopis, whereas the metates of the Pimas are perfectly flat on the top from side to side, being slightly concave formfrom [sic] end to end (fig. 28). They are of coarse-grained rock from the surrounding hills and never carved or provided with legs. They vary in weight from 20 to 200 pounds and are carried about the premises as needed, never being set in bins, as among the Pueblo tribes. Their grinding surface is sharpened or roughened by pecking with a stone ax, or with a similarly shaped stone if an ax is not obtainable.

The muller is of lava or of stone similar to that of the metate itself. It is longer than that used by the Hohokam, so that the entire upper surface of the metate is worn down. It is not shaped into a rectangular bar, as is that found in the ruins. Indeed, the writer saw few that showed any evidence of having been shaped in any manner except through use.

The stone pestle is used in every Pima household to crush the mesquite bean and other seeds in the wooden mortars. The pestle varies in size from the small stone the size of one's finger to the great

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Tales from Tolstoi feeling of terror he had experienced on horseback, and also and especially when he had been left all alone in the pit. He must, above all things, prevent this terror from getting at him again; and for that reason he felt he must think no more about himself, but think of someone else, and above all do something. And therefore the first thing he did was this: he stood with his back to the wind and unbuttoned his pelisse. After that, when he had recovered his breath a little, he shook the snow out of his boots and gloves, girded himself tightly and low down, as he was wont to do when he went forth from his store to buy bread from the wagons of the itinerant muzhiks, and prepared for work. The first thing which it occurred to him to do was to free the legs of the horse from the harness. This, then, Vasily Andreich proceeded to do, and having freed the horse, he tied Brownie again to the iron hook in front of the sledge, in the old place, and then went round to the other side of the horse to set right the saddle, bridle, and sacking coverlet. But at that moment he observed something beginning to move in the sledge under its layer of snow, and the head of Nikita peeped up. Obviously only with great exertion, the muzhik rose up into a sitting position and made an odd motion with his hand, as if he were driving away a fly from his face, and said something or other, calling him, or so it seemed to Vasily Andreich.

Vasily Andreich left the sacking where it was without arranging it, and approached the sledge.

"What do you want?" he asked, "what do you say?" 70


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24* The sense of this is that, even though faith is founded on every word of God, it is valid for us Christians only if it agrees with the original intention of Christ. For the Jewish law has an insufficiency (when judged by) the law of Christ since it observes material sacrifices and other physical requirements which the old law showed them in material parables. And as these parables foreshadowed Christ, they became true in Christ.

Judging from this point of view we can understand that many divine words of the first law do not bind us (for instance) to follow the lambs; but because lambs symbolized Christ the true sacrifice for sins, we must accept them as such, since Christ brought to us this more suitable faith.$5$ [sic] It is therefore right that faith comes from hearing the word of Jesus Christ and that the Scripture should be understood and obeyed in accordance with the words of Christ and his truth. His words are for our edification and they will confirm the infallibility of his teaching.

For Jewish as well as other human scriptures can be based pretentiously and falsely on Christ's words and his examples; these false scriptures are added to Christ and his words in order to lie more successfully and acceptably 'through Christ.' literally,.

i.e., the Old Testament.

the translator took the liberty to paraphrase this sentence somewhat since the original displays a considerable circumlocution.

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110 cylinder weighing 20 pounds that requires both hands to wield it. Many of these are obtained from the ruins, but some are shaped by pecking. This is not all done at once, but, a suitable stone having been selected, it is shaped little by little, day by day, as the owner has leisure for the work. This suggests that much of the stonework of primitive peoples which excites our admiration for their patience has been done in this manner, the implement being in use continually and the task of pecking it into more convenient or more pleasing shape being taken up from time to time as "knitting work."

The stone axes of the Pimas were obtained from the ruins that are far more extensive than the Pima villages in the Gila and Salt River valleys. Most of these axes have each a single blade, many are double-bitted, and some are of the adz form. Others are so large and finely polished as to render plausible the supposition that they were intended for ceremonial use. All are of hard, fine-grained igneous rock called hatovĭk by the Pimas, some of whom assert that the material comes from near the Gulf of California, where they have seen it when on journeys after salt. Others declare that there is no such stone on the surface of the earth, and that all the axes we find now were made from material that was brought from the underworld when Elder Brother led the netherworld people up to conquer those then living above. However, no particular religious significance is attached to the axes, as might be expected, considering their origin. They are sold readily enough, though when a suitable ax is kept for sharpening the metate of the household it is sometimes difficult for a collector to secure it. There is an abundance of suitable stones along the Salt river below where it breaks through the Superstition mountains, and it is probable that all the axes in the valley were obtained from that immediate locality. The few that were seen hafted were fastened with sinew in the fork of a limb of suitable size.

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606

Trees or shrubs. Leaves alternate, coriaceous, coarsely toothed or entire. Flowers hermaphrodite, regular, arranged in axillary or terminal dense-flowered racemes; pedicels in pairs. Perianth cylindrical; the segments at first cohering by their margins, but ultimately separating and revolute to the base. Stamens affixed above the middle of the segments; filaments very short; anthers long, linear, acute. Hypogyuous glands 4, distinct. Ovary sessile, 1-celled; style long, straight, linear-clavate; ovules 4. Follicles coriaceous, 1-celled, 4-seeded. Seeds winged at the top.

1. K. excelsa, R. Br. in Trans. Linn. Soc. x. (1810) 194, t. 2.—A tall slender tapering tree 60–90 ft. high, with the narrow fastigiate mode of growth of a Lombardy poplar; trunk 2–4 ft. diam.; bark dark-brown or almost black; branches erect, the younger ones angled and clothed with rusty brown pubescence. Leaves of mature trees 4–6 in. long, linear-oblong or narrow obovate-oblong, obtuse, coarsely and bluntly toothed, very coriaceous, hard, rigid, almost woody, pubescent when young, quite glabrous when old; leaves of young trees not so coriaceous, longer and narrower, 4–10 in. long, linear or linear-lanceolate, often acute, more acutely serrate. Racemes lateral, sessile, 2–4 in. long; peduncles and perianth densely clothed with bright red-brown velvety tomentum. Flowers in pairs on short pedicels, densely crowded, 1–1½ in. long. Perianth cylindric, swollen above; segments separating to the base and coiling up into a twisted mass. Ovary tomentose; style 1–1¼ in. long, stout, erect, clavate above. Follicles 1½ in. long, pubescent, tapering into the persistent style, ultimately splitting into 2 boat-shaped valves.—''A. Cunn. Precur. n. 350; Raoul, Choix, 42; Hook. f. Fl. Nov. Zel. i. 219; Handb. N.Z. Fl. 241; Kirk, Forest Fl.'' t. 35.

Common in woods throughout. Southern shores of Cook Strait, Croixelles Harbour, Kirk; Pelorus Sound, Buchanan, J. Rutland! Sea level to 2800 ft. Honeysuckle; Rewarewa. November–December.


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