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 to promote the end of their institution? Have they contributed to encourage the diligence and to improve the abilities of the teachers? Have they directed the course of education toward objects more useful, both to the individual and to the public, than those to which it would naturally have gone of its own accord? It should not seem very difficult to give at least a probable answer to each of those questions.

In every profession, the exertion of the greater part of those who exercise it is always in proportion to the necessity they are under of making that exertion. This necessity is greatest with those to whom the emoluments of their profession are the only source from which they expect their fortune, or even their ordinary revenue and subsistence. In order to acquire this fortune, or even to get this subsistence, they must, in the course of a year, execute a certain quantity of work of a known value; and, where the competition is free, the rivalship of competitors, who are all endeavoring to justle one another out of employment, obliges every man to endeavor to execute his work with a certain degree of exactness. The greatness of the objects which are to be acquired by success in some particular profession may, no doubt, sometimes animate the exertion of a few men of extraordinary spirit and ambition. Great objects, however, are evidently not necessary in order to occasion the greatest exertions. Rivalship and emulation render excellence, even in mean professions, an object of ambition, and frequently occasion the very greatest exertions. Great objects, on the contrary, alone and unsupported by the necessity of application, have seldom been sufficient to occasion any considerable exertion. In England, success in the profession of the law leads to some


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 to suffer. He therefore resolved to watch; and on the following night he stole on tiptoe to Shinzaburō’s dwelling, and looked through a chink in one of the sliding shutters. By the glow of a night-lantern within the sleeping-room, he was able to perceive that his master and a strange woman were talking together under the mosquito-net. At first he could not see the woman distinctly. Her back was turned to him;—he only observed that she was very slim, and that she appeared to be very young,—judging from the fashion of her dress and hair. Putting his ear to the chink, he could hear the conversation plainly. The woman said:—

“And if I should be disowned by my father, would you then let me come and live with you?”

Shinzaburō answered:—

“Most assuredly I would—nay, I should be glad of the chance. But there is no reason to fear that you will ever be disowned by your father; for you are his only daughter, and he loves you very much. What I do fear is that some day we shall be cruelly separated.”

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


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sect was founded by Muhammad, son of Abdul Wahháb, but as their opponents could not call them Muhammadans, they have been distinguished by the name of the father of the founder of their sect, and are called Wahhábís.

Shekh Muhammad was born at Ayína, a village in the province, of Arad, in the country of Najd, in the year 1691. Having been carefully instructed in the tenets of the Muslim religion, according to the teachings of the Hambalí sect, he in due time left his native place, in company with his father, to perform the pilgrimage to Mecca. At Madina, he was instructed by Shekh Abdullah-ibn-Ibrahím, of Najd; and, it is supposed, that whilst sitting at the feet of this celebrated teacher, the


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 and weekly, and also will leave free to her all the February magazines. Should this delay appear to you insufficient, speak! and it shall be protracted.

"I dare say, arrange as we may, we shall not be able wholly to prevent comparisons; it is the nature of some critics to be invidious; but we need not care: we can set them at defiance; they shall not make us foes, they shall not mingle with our mutual feelings one taint of jealousy: there is my hand on that; I know you will give clasp for clasp.

Villette' has indeed no right to push itself before 'Ruth.' There is a goodness, a philanthropic purpose, a social use in the latter, to which the former cannot for an instant pretend; nor can it claim precedence on the ground of surpassing power: I think it much quieter than 'Jane Eyre.'

"I wish to see you, probably at least as much as you can wish to see me, and therefore shall consider your invitation for March as an engagement; about the close of that month, then, I hope to pay you a brief visit. With kindest remembrances to Mr. Gaskell and all your precious circle, I am," &c.

This visit at Mrs. Smith's was passed more quietly than any previous one, and was consequently more in accordance with her own tastes. She saw things rather than persons; and being allowed to have her own choice of sights, she selected the "real in preference to the decorative side of life." She went over two prisons,


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 very great objects of ambition; and yet how few men, born to easy fortunes, have ever in this country been eminent in that profession?

The endowments of schools and colleges have necessarily diminished more or less the necessity of application in the teachers. Their subsistence, so far as it arises from their salaries, is evidently derived from a fund altogether independent of their success and reputation in their particular professions.

In some universities the salary makes but a part, and frequently but a small part of the emoluments of the teacher, of which the greater part arises from the honoraries or fees of his pupils. The necessity of application, though always more or less diminished, is not in this case entirely taken away. Reputation in his profession is still of some importance to him, and he still has some dependence upon the affection, gratitude, and favorable report of those who have attended upon his instructions; and these favorable sentiments he is likely to gain in no way so well as by deserving them, that is, by the abilities and diligence with which he discharges every part of his duty.

In other universities the teacher is prohibited from receiving any honorary or fee from his pupils, and his salary constitutes the whole of the revenue which he derives from his office. His interest is, in this case, set as directly in opposition to his duty as it is possible to set it. It is the interest of every man to live as much at his ease as he can; and if his emoluments are to be precisely the same, whether he does, or does not perform some very laborious duty, it is certainly his interest, at least as interest is vulgarly understood, either to neglect it altogether, or, if he is subject to some authority which will not suffer him to do this, to per-


text: Notes on Muhammadanism/Chapter 46

title: Notes on Muhammadanism/Chapter 46


text: The Evening and the Morning Star

title: The Evening and the Morning Star


text: Notes on Muhammadanism/Chapter 47

title: Notes on Muhammadanism/Chapter 47


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 one ancient, the other modern,—Newgate and Pentonville; over two hospitals, the Foundling and Bethlehem. She was also taken, at her own request, to see several of the great City sights; the Bank, the Exchange, Rothschild's, &c.

The power of vast yet minute organisation, always called out her respect and admiration. She appreciated it more fully than most women are able to do. All that she saw during this last visit to London impressed her deeply—so much so as to render her incapable of the immediate expression of her feelings, or of reasoning upon her impressions while they were so vivid. If she had lived, her deep heart would sooner or later have spoken out on these things.

What she saw dwelt in her thoughts, and lay heavy on her spirits. She received the utmost kindness from her hosts, and had the old, warm, and grateful regard for them. But looking back, with the knowledge of what was then the future, which Time has given, one cannot but imagine that there was a toning-down in preparation for the final farewell to these kind friends, whom she saw for the last time on a Wednesday morning in February. She met her friend E at Keighley, on her return, and the two proceeded to Haworth together.

"Villette"—which, if less interesting as a mere story than "Jane Eyre," displays yet more of the extraordinary genius of the author—was received with one burst of acclamation. Out of so small a circle of cha-


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 racters, dwelling in so dull and monotonous an area as a "pension," this wonderful tale was evolved!

See how she receives the good tidings of her success!

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"I got a budget of no less than seven papers yesterday and to-day. The import of all the notices is such as to make my heart swell with thankfulness to Him, who takes note both of suffering, and work, and motives. Papa is pleased too. As to friends in general, I believe I can love them still, without expecting them to take any large share in this sort of gratification. The longer I live, the more plainly I see that gentle must be the strain on fragile human nature; it will not bear much."

I suspect that the touch of slight disappointment, perceptible in the last few lines, arose from her great susceptibility to an opinion she valued much,—that of Miss Martineau, who, both in an article on "Villette" in the "Daily News," and in a private letter to Miss Brontë, wounded her to the quick by expressions of censure which she believed to be unjust and unfounded, but which, if correct and true, went deeper than any merely artistic fault. An author may bring himself to believe that he can bear blame with equanimity, from whatever quarter it comes; but its force is derived altogether from the character of this. To the public, one reviewer may be the same impersonal being as


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 another; but an author has frequently a far deeper significance to attach to opinions. They are the verdicts of those whom he respects and admires, or the mere words of those for whose judgment he cares not a jot. It is this knowledge of the individual worth of the reviewer's opinion, which makes the censures of some sink so deep, and prey so heavily upon an author's heart. And thus, in proportion to her true, firm regard for Miss Martineau, did Miss Brontë suffer under what she considered her misjudgment not merely of writing, but of character.

She had long before asked Miss Martineau to tell her whether she considered that any want of womanly delicacy or propriety was betrayed in "Jane Eyre." And on receiving Miss Martineau's assurance that she did not, Miss Brontë entreated her to declare it frankly if she thought there was any failure of this description in any future work of "Currer Bell's." The promise then given of faithful truth-speaking, Miss Martineau fulfilled when "Villette" appeared. Miss Brontë writhed under what she felt to be injustice.

This seems a fitting place to state how utterly unconscious she was of what was, by some, esteemed coarse in her writings. One day, during that visit at the Briery when I first met her, the conversation turned upon the subject of women's writing fiction; and some one remarked on the fact that, in certain instances, authoresses had much outstepped the line which men felt to be proper in works of this kind. Miss Brontë said she wondered how far this was a


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 natural consequence of allowing the imagination to work too constantly; Sir James and Lady Kay Shuttleworth and I expressed our belief that such violations of propriety were altogether unconscious on the part of those to whom reference had been made. I remember her grave, earnest way of saying, "I trust God will take from me whatever power of invention or expression I may have, before He lets me become blind to the sense of what is fitting or unfitting to be said!"

Again, she was invariably shocked and distressed when she heard of any disapproval of "Jane Eyre" on the ground above-mentioned. Some one said to her in London, "You know, you and I, Miss Brontë, have both written naughty books!" She dwelt much on this; and, as if it weighed on her mind, took an opportunity to ask Mrs. Smith, as she would have asked a mother—if she had not been motherless from earliest childhood—whether, indeed, there was anything so wrong in "Jane Eyre."

I do not deny for myself the existence of coarseness here and there in her works, otherwise so entirely noble. I only ask those who read them to consider her life,—which has been openly laid bare before them,—and to say how it could be otherwise. She saw few men; and among these few were one or two with whom she had been acquainted since early girlhood,—who had shown her much friendliness and kindness,—through whose family she had received many pleasures,—for whose intellect she had a great respect,—but who talked before her, if not to her, with as little


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 reticence as Rochester talked to Jane Eyre. Take this in connection with her poor brother's sad life, and the out-spoken people among whom she lived,—remember her strong feeling of the duty of representing life as it really is, not as it ought to be,—and then do her justice for all that she was, and all that she would have been (had God spared her), rather than censure her because circumstances forced her to touch pitch, as it were, and by it her hand was for a moment defiled. It was but skin-deep. Every change in her life was purifying her; it hardly could raise her. Again I cry, "If she had but lived!"

The misunderstanding with Miss Martineau on account of "Villette," was the cause of bitter regret to Miss Brontë. Her woman's nature had been touched, as she thought, with insulting misconception; and she had dearly loved the person who had thus unconsciously wounded her. It was but in the January just past that she had written as follows, in reply to a friend, the tenor of whose letter we may guess from this answer:—

"I read attentively all you say about Miss Martineau; the sincerity and constancy of your solicitude touch me very much; I should grieve to neglect or oppose your advice, and yet I do not feel it would be right to give Miss Martineau up entirely. There is in her nature much that is very noble; hundreds have forsaken her, more, I fear, in the apprehension that their fair names may suffer, if seen in connection with hers, than from any pure convictions, such as you suggest, of harm consequent on her fatal tenets. With these fair


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 weather friends I cannot bear to rank; and for her sin, is it not one of those of which God and not man must judge?

"To speak the truth, my dear Miss, I believe, if you were in my place, and knew Miss Martineau as I do,—if you had shared with me the proofs of her genuine kindliness, and had seen how she secretly suffers from abandonment,—you would be the last to give her up; you would separate the sinner from the sin, and feel as if the right lay rather in quietly adhering to her in her strait, while that adherence is unfashionable and uпроpular, than in turning on her your back when the world sets the example. I believe she is one of those whom opposition and desertion make obstinate in error; while patience and tolerance touch her deeply and keenly, and incline her to ask of her own heart whether the course she has been pursuing may not possibly be a faulty course."

Kindly and faithful words! which Miss Martineau never knew of; to be repaid in words more grand and tender, when Charlotte lay deaf and cold by her dead sisters. In spite of their short, sorrowful misunderstanding, they were a pair of noble women and faithful friends.

I turn to a pleasanter subject. While she was in London, Miss Brontë had seen Lawrence's portrait of Mr. Thackeray, and admired it extremely. Her first words, after she had stood before it some time in silence, were, "And there came up a Lion out of Judah!"


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STORY II.] THE PAUPER AND THE PRISONERS. The real Workman is hidden in His workshop,

Go you into that workshop and see Him face to face.

Inasmuch as over that Workman His work spreads a curtain,

You cannot see Him outside His work.

Since His workshop is the abode of the Wise One,

Whoso seeks Him without is ignorant of Him.

Come, then, into His workshop, which is Not-being,¹

That you may see the Creator and creation at once.

Whoso has seen how bright is the workshop

Sees how obscure is the outside of that shop.

Rebellious Pharaoh set his face towards Being (egoism),

And was perforce blind to that workshop.

Perforce he looked for the Divine decree to change,

And hoped to turn his destiny from his door.

While destiny at the impotence of that crafty one

All the while was secretly mocking.

He slew a hundred thousand guiltless babes

That the ordinance and decree of Allah might be thwarted.

That the prophet Moses might not be born alive,

He committed a thousand murders in the land.

He did all this, yet Moses was born,

And was protected against his wrath.

Had he but seen the Eternal workshop,

He had refrained hand and foot from these vain devices.

Within his house was Moses safe and sound,

While he was killing the babes outside to no purpose.

Just so the slave of lusts who pampers his body

Fancies that some other man bears him ill-will;

Saying this one is my enemy, and this one my foe,

While it is his own body which is his enemy and foe.

He is like Pharaoh, and his body is like Moses,

He runs abroad crying, "Where is my foe?"

While lust is in his house, which is his body,

He bites his finger in spite against strangers. 1 I.e., annihilation of self and of all phenomenal being, regarding self as naught in the presence of the Deity.

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 The likeness was by this time engraved, and Mr. Smith sent her a copy of it.

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"My dear Sir,—At a late hour yesterday evening, I had the honour of receiving, at Haworth Parsonage, a distinguished guest, none other than W. M. Thackeray, Esq. Mindful of the rites of hospitality, I hung him up in state this morning. He looks superb in his beautiful, tasteful gilded gibbet. For companion he has the Duke of Wellington, (do you remember giving me that picture?) and for contrast and foil Richmond's portrait of an unworthy individual, who, in such society, must be nameless. Thackeray looks away from the latter character with a grand scorn, edifying to witness. I wonder if the giver of these gifts will ever see them on the walls where they now hang; it pleases me to fancy that one day he may. My father stood for a quarter of an hour this morning examining the great man's picture. The conclusion of his survey was, that he thought it a puzzling head; if he had known nothing previously of the original's character, he could not have read it in his features. I wonder at this. To me the broad brow seems to express intellect. Certain lines about the nose and cheek betray the satirist and cynic; the mouth indicates a child-like simplicity—perhaps even a degree of irresoluteness, inconsistency—weak-


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 Rh

Revelations. The duty of the Elders, Priests, Teachers, Deacons and members of the Church of Christ. An Apostle is an Elder, and it is his calling to baptize and to ordain of Christ according to the Scriptures, and to teach, expound, exhort, baptize, and other Elders, Priests, Teachers and Deacons, and to administer the flesh and blood of the in these last thousand the of Ghost, to of all watch over the Church, and to confirm the Church by the laying on of the hands, Teight bundred and thirty years since the coming of our Lord and Savior ders are to conduct the meetings as they are led by the Holy Ghost. The Priests THE ARTICLES AND COVENANTS OF THE CHURCH OF CHRIST. Jesus Christ, in the flesh; it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God in the fourth duty is to preach, teach, expound, exhort and baptize, and administer the Sacra- month and on the sixth day of the month, which is called April: Which com-secret, and also to attend to all family duties; and ordain other Priests, Teachers ment, and visit the house of each member, and exhort them to pray vocally and in mandments were given to Joseph, who was called of God and ordained an Apos- and Deacons, and take the lead in meetings; but none of these offices is be to do tle of Jesus Christ, an Elder of this Church; and also to Oliver, who was called when there is an Elder present, but in all cases is to assist the Elder The Teach- of Ciod an Apostle of Jesus Christ, an Elder of this Church, and ordained under ers' duty is to watch over the Church always, and be with them, and strengthen his hand; and this according to the grace of our Lord and Savior Jesus Christ them, and see that there is no iniquity in the Church, neither hardness with each to whom be all glory both now and forever. Amen. For, after that it truly was manifested unto this first Elder, that he had received ther, neither lying nor back-biting nor evil speaking; and see that the Church a remission of his sins, he was entangled again in the vanities of the world, but take the lead of meetings in the abscence of the Elder or Priest, and is to be as- meet together often, and also see that all the members do their duty; and he is to after truly repenting God ministered unto him by an holy angel, whose counte-sisted always, and in all his duties in the Church by the Deacons; but neither the nauce was as lightning, and whose garments were pure and white above all white Teacher nor Deacons, liave authority to baptize nor administer the Sacrament, but are to warn, expound, exhort and teach, and invite all to come unto Christ. ess, and gave unto him coinmandments which inspired him from on high, and gave unto him power, by the means which were prepared, that he should translate a Book, which Book contained a record of a fallen people, and also the fulness of the Gospel of Jesus Christ to the Gentiles; and also to the Jews, proving unto them, that the holy Scriptures are true; and also, that God doth inspire men and call them to his holy work, in these last days as well as in days of old, that he might be the same God forever. Amen. Vol. I. Every Elder, Priest Teacher, or Deacon, is to be ordained according to the gifts who ordains him. and callings of God unto him, by the power of the Holy Ghost which is in the one The several Elders composing this Church of Christ, are to meet in Conference once in three months, to do Church business whatsoever is necessary. And each shall authorize him to perform the duty of his calling. Priest or Teacher, who is ordained by a Priest, is to take a cirtificate from him at the time, which when presented to an Elder, he is to give him a License, which is confirmed to others by the ministering of angels, and declared unto the world Which Book was given by inspiration, and is called The Book of Mormon, and by them: Wherefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter receive this work, either to faith and righteous- ness, or to the hardness of heart in unbelief, to their own condemnation, for the Priests are to have a sufficient time to expound all things concerning this Lord God hath spoken it, for we, the Elders of the Church, have heard and bear of Christ to their understanding, previous to their partaking of the Sacrament, and witness to the words of the glorious Magesty on high; to whom be glory forever being confirmed by the laying on of the hands of the Elders; so that all things The duty of the members after they are received by baptism. The Elders or Church and ever. Amen. not any one be received into this Church of Christ, who has not arrived to the years of accountability before Ciod, and is not capable of repentance. may be done in order. And the members shall manifest before the Church, and Wherefore, by these things we know, that there is a God in Heaven, who is infi-it, that there may be works and faith agreeable to the holy Scriptures, walking in also before the Elders, by a godly walk and conversation, that they are worthy of nite and eternal, from everlasting to everlasting, the same unchangeable God, the holiness before the Lord. Every member of this Church of Christ having children, maker of Heaven and earth and all things that in them is, and that he created is to bring them unto the Elders before the Church, who are to lay their hands on F man niale and female, and after his own image, and in his own likeness created them in the name of the Lord, and bless them in the name of Christ. There can- he them; and that he gave unto the children of inen commandments, that they should love and serve him the only being whom they should worship, but by the transgression of these holy laws, man became sensual and devilish, and became fallen man: Wherefore the Almighty God gave his only begotten Son, as it is repent: Whosoever being called of God and having authority given them of Jesus And baptisin is to be administered in the following manner unto all those who written in those Scriptures, which have been given of him, that be suffered temp-Christ, shall go down into the water with them, and shall say, calling them by name: tations, but gave no heed unto them; that he was crucified, died, and rose again Having authority given me of Jesus Christ, I baptize you in the name of the Fa- the third day, and that he ascended into Heaven to sit down on the right hand of ther, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse the Father, to reign with Almighty power, according to the will of the Father them in the water, and come forth again out of the water. And it is expedient Therefore, as many as would believe and were baptized in his holy name, and en-that the Church meet together oft to partake of Bread and Wine, in remembrance dured in faith to the end, should be saved; yea, even as many as were before he of the Lord Jesus; and the Elder or Priest shall administer it, and after this man- came in the fiesli, from the beginning, wlio believed in the words of the holy ner shall he do, he shall kneel with the Church, and call upon the Father in nighty Prophets, who were inspired by the gift of the Holy Ghost, which truly testifies prayer saying: 0 God the Eternal Father, we ask thee in the name of thy Son Jesus of luni in all things, as well as those who should come after, who should believe Christ, to bless and sanctify this bread to the souls of all those who partake of it, that in the gifts and callings of God, by the Holy Ghost, which beareth record of the they may eat in remembrance of the body of thy Son, and witness unto thee, O God Father and of the Son, which Father and Son and 11oly Ghost, is one God, in-the Eternal Father, that they are willing to take upon them the name of thy Son, finite and eternal, without end. Amen. and always remember him, and keep his commandments which lie hath given them, And we know, that all men must repent and believe on the name of Jesus that they may always have his spirit to be with them. Amen. The manner of Christ, and worship the Father in his name, and endure in faith on his name to administering the Wine: Belold they shall take the Cup and say, O God, the the end, or they cannot be saved in the Kingdom of God: And we know, that Eternal Father, we ask thee in the name of thy Son Jesus Christ, to bless and sinc- Justification through the grace of our Lord and Savior Jesus Christ, is just and tify this Wine to the souls of all those who drink of it, that they may do it in re true; and we know, also, that Sanctification through the grace of our Lord and membrance of the blood of thy Son, which was shed for them, that they may wit Savior Jesus Christ, is just and true, to all those who love and serve God with ness unto thee, O God the Eternal Father, that they do always remember him, that all their mights, minds, and strength, but there is a possibility that men may fill they may have his spirit to be with them. Amen. from grace and depart from the living God. Therefore let the Church take heed Any member of this Church of Christ, transgressing or being overtaken in a fault, and pray always, lest they fall into temptation; yes, and even he that is sanctified shall be dealt with according as the Scriptures direct. It shall be the duty of the also; and we know, that these things are true and agreeable to the 'Revelation of several churches, composing this Church of Christ, to send one or more of their John, neither adding to, nor diminishing from the prophecy of his Book; neither to Teachers to attend the several Conferences, held by the Elders of this Church, with the holy Scriptures; neither to the Revelations of God which shall come hereafter, a list of the naines of the several members, uniting themselves to the Church sir.ce by the gift and power of the Holy Ghost; neither by the voice of God; neither the last Conference, or send by the hand of some Priest; so that there can be kept a by the ministering of angels, and the Lord God hath spoken it; and honor, power, regular list of all the names of the members of the whole Church, in a Book kept and glory be rendered to his holy name both now and ever. Amen. by one of the Elders; whosoever the other Elders shall appoint from time to time: And again, by way of commandment to the Church, concerning the manner and also, if any have been expelled from the Church, so that their names may be of baptism: Behold whosoever humbleth bimself before God and desireth to be blotted out of the general Church Record of nanies. Any member removing from baptized, and comes forth with a broken heart and a contrite spirit, and witness-the Church where he resides, if going to a Church where he is not known, muy eth unto the Church, that they have truly repented of all their sins and are wil-take a letter certifying that he is a regular member and in good standing; which ling to take upon them the name of Christ, having a detennination to serve hum certificate may be signed by any Elder or Priest, if the member receiving the letter unto the end, and truly manifest.by their works that they have received the spirit is personly acquainted with the Elder or Priest, or it may be signed by the Teach- of Christ unto the remission of their sins; then shall they be received unto baptism ers or Deacons of the Church. into the Church of Christ. Behold, I say unto you, that all old Covenants have I caused to be done away in


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 form it in as careless and slovenly a manner as that authority will permit. If he is naturally active and a lover of labor, it is his interest to employ that activity in any way, from which he can derive some advantage, rather than in the performance of his duty, from which he can derive none.

If the authority to which he is subject resides in the body corporate, the college, or university, of which he himself is a member, and in which the greater part of the other members are, like himself, persons who either are, or ought to be teachers; they are likely to make a common cause, to be all very indulgent to one another, and every man to consent that his neighbor may neglect his duty, provided he himself is allowed to neglect his own. In the University of Oxford, the greater part of the public professors have, for these many years, given up altogether even the pretence of teaching.

If the authority to which he is subject resides, not so much in the body corporate of which he is a member, as in some other extraneous persons, in the bishop of the diocese for example; in the governor of the province; or, perhaps, in some minister of State; it is not indeed in this case very likely that he will be suffered to neglect his duty altogether. All that such superiors, however, can force him to do, is to attend upon his pupils a certain number of hours, that is, to give a certain number of lectures in the week, or in the year. What those lectures shall be, must still depend upon the diligence of the teacher; and that diligence is likely to be proportioned to the motives which he has for exerting it. An extraneous jurisdiction of this kind, besides, is liable to be exercised both ignorantly and capriciously. In its nature it is arbitrary and


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Talk:Four Beasts in One

Detailed history
See https://www.eapoe.org/works/info/pt010.htm -- Beardo (talk) 20:08, 17 February 2024 (UTC)

title: Talk:Four Beasts in One


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 discretionary, and the persons who exercise it, neither attending upon the lectures of the teacher themselves, nor perhaps understanding the sciences which it is his business to teach, are seldom capable of exercising it with judgment. From the insolence of office, too, they are frequently indifferent how they exercise it, and are very apt to censure or deprive him of his office wantonly, and without any just cause. The person subject to such jurisdiction is necessarily degraded by it, and, instead of being one of the most respectable, is rendered one of the meanest and most contemptible persons in the society. It is by powerful protection only that he can effectually guard himself against the bad usage to which he is at all times exposed; and this protection he is most likely to gain, not by ability or diligence in his profession, but by obsequiousness to the will of his superiors, and by being ready, at all times, to sacrifice to that will the rights, the interest, and the honor of the body corporate of which he is a member. Whoever has attended for any considerable time to the administration of a French university, must have had occasion to remark the effects which naturally result from an arbitrary and extraneous jurisdiction of this kind.

Whatever forces a certain number of students to any college or university, independent of the merit or reputation of the teachers, tends more or less to diminish the necessity of that merit or reputation.

The privileges of graduates in arts, in law, physic and divinity, when they can be obtained only by residing a certain number of years in certain universities, necessarily force a certain number of students to such universities, independent of the merit or reputation of the teachers. The privileges of graduates are a sort of statutes of apprentice-


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 ship, which have contributed to the improvement of education, just as the other statutes of apprenticeship have to that of arts and manufactures.

The charitable foundations of scholarships, exhibitions, bursaries, etc., necessarily attach a certain number of students to certain colleges, independent altogether of the merit of those particular colleges. Were the students upon such charitable foundations left free to choose what college they liked best, such liberty might perhaps contribute to excite some emulation among different colleges. A regulation, on the contrary, which prohibited even the independent members of every particular college from leaving it, and going to any other, without leave first asked and obtained of that which they meant to abandon, would tend very much to extinguish that emulation.

If in each college the tutor or teacher, who was to instruct each student in all arts and sciences, should not be voluntarily chosen by the student, but appointed by the head of the college; and if, in case of neglect, inability, or bad usage, the student should not be allowed to change him for another, without leave first asked and obtained; such a regulation would not only tend very much to extinguish all emulation among the different tutors of the same college, but to diminish very much in all of them the necessity of diligence and of attention to their respective pupils. Such teachers, though very well paid by their students, might be as much disposed to neglect them as those who are not paid by them at all, or who have no other recompense but their salary.

If the teacher happens to be a man of sense, it must be an unpleasant thing to him to be conscious, while he is lecturing his students, that he is either speaking or read-


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 ing nonsense, or what is very little better than nonsense. It must, too, be unpleasant to him to observe that the greater part of his students desert his lectures; or perhaps attend upon them with plain enough marks of neglect, contempt and derision. If he is obliged, therefore, to give a certain number of lectures, these motives alone, without any other interest, might dispose him to take some pains to give tolerably good ones. Several different expedients, however, may be fallen upon, which will effectually blunt the edge of all those incitements to diligence. The teacher, instead of explaining to his pupils himself the science in which he proposes to instruct them, may read some book upon it; and if this book is written in a foreign and dead language, by interpreting it to them into their own; or, what would give him still less trouble, by making them interpret it to him, and by now and then making an occasional remark upon it, he may flatter himself that he is giving a lecture. The slightest degree of knowledge and application will enable him to do this without exposing himself to contempt or derision, of saying anything that is really foolish, absurd or ridiculous. The discipline of the college, at the same time, may enable him to force all his pupils to the most regular attendance upon this sham lecture, and to maintain the most decent and respectful behavior during the whole time of the performance.

The discipline of colleges and universities is in general contrived, not for the benefit of the students, but for the interest, or, more properly speaking, for the ease of the masters. Its object is, in all cases to maintain the authority of the master, and whether he neglects or performs his duty, to oblige the students in all cases to behave to him as if he performed it with the greatest


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 diligence and ability. It seems to presume perfect wisdom and virtue in the one order, and the greatest weakness and folly in the other. Where the masters, however, really perform their duty, there are no examples, I believe, that the greater part of the students ever neglect theirs. No discipline is ever requisite to force attendance upon lectures which are really worth the attending, as is well known wherever any such lectures are given. Force and restraint may, no doubt, be in some degree requisite in order to oblige children, or very young boys, to attend to those parts of education which it is thought necessary for them to acquire during that early period of life; but after twelve or thirteen years of age, provided the master does his duty, force or restraint can scarce ever be necessary to carry on any part of education. Such is the generosity of the greater part of young men that, so far from being disposed to neglect or despise the instructions of their master, provided he shows some serious intention of being of use to them, they are generally inclined to pardon a great deal of incorrectness in the performance of his duty, and sometimes even to conceal from the public a good deal of gross negligence.

Those parts of education, it is to be observed, for the teaching of which there are no public institutions, are generally the best taught. When a young man goes to a fencing or a dancing school, he does not, indeed, always learn to fence or to dance very well; but he seldom fails of learning to fence or to dance. The good effects of the riding school are not commonly so evident. The expense of a riding school is so great that in most places it is a public institution. The three most essential parts of literary education, to read, write and account, it still con-


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 tinues to be more common to acquire in private than in public schools; and it very seldom happens that anybody fails of acquiring them to the degree in which it is necessary to acquire them.

In England the public schools are much less corrupted than the universities. In the schools the youth are taught, or at least may be taught, Greek and Latin; that is, everything which the masters pretend to teach, or which, it is expected, they should teach. In the universities the youth neither are taught, nor always can find any proper means of being taught, the sciences, which it is the business of those incorporated bodies to teach. The reward of the schoolmaster in most cases depends principally, in some cases almost entirely, upon the fees or honoraries of his scholars. Schools have no exclusive privileges. In order to obtain the honors of graduation, it is not necessary that a person should bring a certificate of his having studied a certain number of years at a public school. If upon examination he appears to understand what is taught there, no questions are asked about the place where he learned it.

The parts of education which are commonly taught in universities, it may, perhaps, be said are not very well taught. But had it not been for those institutions they would not have been commonly taught at all, and both the individual and the public would have suffered a good deal from the want of those important parts of education.

The present universities of Europe were originally, the greater part of them, ecclesiastical corporations; instituted for the education of churchmen. They were founded by the authority of the Pope, and were so entirely under his immediate protection that their members, whether masters or students, had all of them what was then called the ben-


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 efit of clergy, that is, were exempted from the civil jurisdiction of the countries in which their respective universities were situated, and were amenable only to the ecclesiastical tribunals. What was taught in the greater part of those universities was suitable to the end of their institution, either theology, or something that was merely preparatory to theology.

When Christianity was first established by law, a corrupted Latin had become the common language of all the western parts of Europe. The service of the church, accordingly, and the translation of the Bible which was read in churches, were both in that corrupted Latin; that is, in the common language of the country. After the irruption of the barbarous nations who overturned the Roman empire, Latin gradually ceased to be the language of any part of Europe. But the reverence of the people naturally preserves the established forms and ceremonies of religion, long after the circumstances which first introduced and rendered them reasonable are no more. Though Latin, therefore, was no longer understood anywhere by the great body of the people, the whole service of the church still continued to be performed in that language. Two different languages were thus established in Europe, in the same manner as in ancient Egypt; a language of the priests, and a language of the people; a sacred and a profane; a learned and an unlearned language. But it was necessary that the priests should understand something of that sacred and learned language in which they were to officiate; and the study of the Latin language therefore made, from the beginning, an essential part of university education.

It was not so with that either of the Greek, or of the Hebrew language. The infallible decrees of the church


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United States v. Generes/Dissent Douglas

MR. JUSTICE DOUGLAS, dissenting.

The Treasury Regulations § 1.166-5 (b)(2), which govern this case, provide that "the character of the debt is to be determined by the relation which the loss resulting from the debt's becoming worthless bears to the trade or business of the taxpayer." The Regulations do not use the words "primary and dominant." They state: "If that relation is a proximate one in the conduct of the trade or business in which the taxpayer is engaged at the time the debt becomes worthless," the debt is deductible. Ibid.

The jury was instructed in the words of the Regulations: "Do you find from a preponderance of the evidence that the signing of the blanket indemnity agreement by Mr. Generes was proximately related to his trade or [p114] business of being an employee of the Kelly-Generes Construction Company?" The jury unanimously answered "Yes."

There is evidence to support the finding. Generes was an officer of the company and received a salary of $12,000 a year. His job as officer was to obtain the bonding credit needed by the company to perform the jobs on which it bid. To get the bond Generes, the president, and Kelly, the vice-president, were required to sign personally an indemnity agreement.

The bond was essential if the company was to operate. Without the bond the company could not obtain business and, if that happened, he as an officer would lose his job. It therefore seems to me that signing the bond had a "proximate" relation to his business as a salaried officer in the sense that it was directly related to the hoped-for success of that business.

Whether it was a prudent act is not our concern. Nor is it our concern whether with the benefit of hindsight we can now say that signing the bond entailed risks wholly disproportionate to the stake Generes had in maintaining a job with a $12,000-a-year salary.

Obtaining a bond was essential to the corporation; and it was only by keeping the business going that the salaried position of Generes could be made secure. If the Regulations do not meet the desires of the Treasury Department, they can be rewritten. See Helvering v. Wilshire Oil Co., 308 U.S. 90, 100-102.

I protest now what I have repeatedly protested, and that is the use of this Court to iron out ambiguities in the Regulations or in the Act, when the responsible remedy is either a recasting of the Regulations by Treasury or presentation of the problem to the Joint Committee on Internal Revenue Taxation which is a standing [p115] committee of the Congress that regularly rewrites the Act and is much abler than are we to forecast revenue needs and spot loopholes where abuses thrive.

As I said in Commissioner v. Lester, 366 U.S. 299, 307, "Resort to litigation, rather than to Congress, for a change in the law is too often the temptation of government which has a longer purse and more endurance than any taxpayer." (Concurring opinion.) And see Knetsch v. United States, 364 U.S. 361, 371 (dissenting opinion).

Had I voted to grant this petition I would be in a position to vote to dismiss it as improvidently granted. But to give integrity to the "rule of four" by which certiorari is granted the objectors must participate in a [p116] decision, as stated at length by the late Mr. Justice Harlan in Ferguson v. Moore-McCormack Lines, 352 U.S. 521, 559-562.

In that view I cannot say that on the facts of this case the loss did not have a "proximate" relation to this corporate officer's business of keeping the enterprise afloat. I would affirm the Court of Appeals, 427 F. 2d 279.


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 had pronounced the Latin translation of the Bible, commonly called the Latin Vulgate, to have been equally dictated by divine inspiration, and therefore of equal authority with the Greek and Hebrew originals. The knowledge of those two languages, therefore, not being indispensably requisite to a churchman, the study of them did not for a long time make a necessary part of the common course of university education. There are some Spanish universities, I am assured, in which the study of the Greek language has never yet made any part of that course. The first reformers found the Greek text of the New Testament, and even the Hebrew text of the Old, more favorable to their opinions than the vulgar translation, which, as might naturally be supposed, had been gradually accommodated to support the doctrines of the Catholic Church. They set themselves, therefore, to expose the many errors of that translation which the Roman Catholic clergy were thus put under the necessity of defending or explaining. But this could not well be done without some knowledge of the original languages, of which the study was therefore gradually introduced into the greater part of universities; both of those which embraced, and of those which rejected, the doctrines of the Reformation. The Greek language was connected with every part of that classical learning which, though at first principally cultivated by Catholics and Italians, happened to come into fashion much about the same time that the doctrines of the Reformation were set on foot. In the greater part of universities, therefore, that language was taught previous to the study of philosophy, and as soon as the student had made some progress in the Latin. The Hebrew language having no connection with classical learning, and, except the Holy Scriptures, being the language of


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 not a single book in any esteem, the study of it did not commonly commence till after that of philosophy, and when the student had entered upon the study of theology.

Originally the first rudiments both of the Greek and Latin languages were taught in universities, and in some universities they still continue to be so. In others it is expected that the student should have previously acquired at least the rudiments of one or both of those languages, of which the study continues to make everywhere a very considerable part of university education.

The ancient Greek philosophy was divided into three great branches; physics, or natural philosophy; ethics, or moral philosophy; and logic. This general division seems perfectly agreeable to the nature of things.

The great phenomena of nature, the revolutions of the heavenly bodies, eclipses, comets; thunder, lightning and other extraordinary meteors; the generation, the life, growth, and dissolution of plants and animals; are objects which, as they necessarily excite the wonder, so they naturally call forth the curiosity of mankind to inquire into their causes. Superstition first attempted to satisfy this curiosity by referring all those wonderful appearances to the immediate agency of the gods. Philosophy afterward endeavored to account for them from more familiar causes, or from such as mankind were better acquainted with than the agency of the gods. As those great phenomena are the first objects of human curiosity, so the science which pretends to explain them must naturally have been the first branch of philosophy that was cultivated. The first philosophers, accordingly, of whom history has preserved any account, appear to have been natural philosophers.


text: The Evening and the Morning Star/Volume 1/Number 1/Glorious Things of Thee Are Spoken


text: The Evening and the Morning Star/Volume 1/Number 1/The Time Is Nigh


text: The Evening and the Morning Star/Volume 1/Number 1/Redeemer of Israel


text: The Evening and the Morning Star/Volume 1/Number 1/On Mountain Tops the Mount of God


text: The Evening and the Morning Star/Volume 1/Number 1/The Prayer of a Wise Heathen


text: The Evening and the Morning Star/Volume 1/Number 1/He Died! The Great Redeemer Died!


text: The Evening and the Morning Star/Volume 1/Number 1/From the Book of Mormon


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 In every age and country of the world men must have attended to the characters, designs, and actions of one another, and many reputable rules and maxims for the conduct of human life must have been laid down and approved of by common consent. As soon as writing came into fashion, wise men, or those who fancied themselves such, would naturally endeavor to increase the number of those established and respected maxims, and to express their own sense of what was either proper or improper conduct, sometimes in the more artificial form of apologues, like what are called the fables of Æsop; and sometimes in the more simple one of apothegms, or wise sayings, like the Proverbs of Solomon, the verses of Theognis and Phocyllides, and some part of the works of Hesiod. They might continue in this manner for a long time merely to multiply the number of those maxims of prudence and morality without even attempting to arrange them in any very distinct or methodical order, much less to connect them together by one or more general principles, from which they were all deducible, like effects from their natural causes. The beauty of a systematical arrangement of different observations connected by a few common principles, was first seen in the rude essays of those ancient times toward a system of natural philosophy. Something of the same kind was afterward attempted in morals. The maxims of common life were arranged in some methodical order, and connected together by a few common principles, in the same manner as they had attempted to arrange and connect the phenomena of nature. The science which pretends to investigate and explain those connecting principles, is what is properly called moral philosophy.


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 Different authors gave different systems both of natural and moral philosophy. But the arguments by which they supported those different systems, far from being always demonstrations, were frequently at best but very slender probabilities, and sometimes mere sophisms, which had no other foundation but the inaccuracy and ambiguity of common language. Speculative systems have in all ages of the world been adopted for reasons too frivolous to have determined the judgment of any man of common-sense, in a matter of the smallest pecuniary interest. Gross sophistry has scarce ever had any influence upon the opinions of mankind, except in matters of philosophy and speculation; and in these it has frequently had the greatest. The patrons of each system of natural and moral philosophy naturally endeavored to expose the weakness of the arguments adduced to support the systems which were opposite to their own. In examining those arguments they were necessarily led to consider the difference between a probable and a demonstrative argument, between a fallacious and a conclusive one; and Logic, or the science of the general principles of good and bad reasoning, necessarily arose out of the observations which a scrutiny of this kind gave occasion to. Though in its origin, posterior both to physics and to ethics, it was commonly taught, not indeed in all, but in the greater part of the ancient schools of philosophy, previously to either of those sciences. The student, it seems to have been thought, ought to understand well the difference between good and bad reasoning before he was led to reason upon subjects of so great importance.

This ancient division of philosophy into three parts was, in the greater part of the universities of Europe, changed for another into five.


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T IS admirable to consider how many Millions of People come into, and go out of the World, Ignorant of themselves, and of the World they have lived in.

2. If one went to see Windsor-Castle, or Hampton-Court, it would be strange not to observe and remember the Situation, the Building, the Gardens, Fountains, &c. that make up the Beauty and Pleasure of such a Seat? And yet few People know themselves; No, not their own Bodies, the Houses of their Minds, the most curious Structure of the World; a living walking Tabernacle: Nor the World of which it was made, and out of which it is fed; which would be so much our Benefit, as well as our Pleasure, to know. We cannot doubt of this when we. are told that the Invisible Things of God are brought to light by the Things that are seen; and consequently we read our Duty in them as often as we look upon them, to him that is the Great and Wise Author of them, if we look as we should do.

3. The World is certainly a great and stately Volume of natural Things; and may be not improperly styled the Hieroglyphicks of a better: But, alas! how very few Leaves of it do we seriously turn over! This ought to be the Subject of the Education of our Youth, who, at Twenty, when they should be fit for Business, know little or nothing of it.

4. We are in Pain to make them Scholars, but not Men! To talk, rather than to know, which is true Canting.


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338 5. The first Thing obvious to Children is what is sensible; and that we make no Part of their rudiments.

6. We press their Memory too soon, and puzzle, strain, and load them with Words and Rules; to know Grammer and Rhetorick, and a strange Tongue or two, that it is ten to one may never be useful to them; Leaving their natural Genius to Mechanical and Physical, or natural Knowledge uncultivated and neglected; which would be of exceeding Use and Pleasure to them through the whole Course of their Life.

7. To be sure, Languages are not to be despised or neglected. But Things are still to be preferred.

8. Children had rather be making of Tools and Instruments of Play; Shaping, Drawing, Framing, and Building, &c. than getting some Rules of Propriety of Speech by Heart: And those also would follow with more Judgment, and less Trouble and Time.

9. It were Happy if we studied Nature more in natural Things; and acted according to Nature; whose rules are few, plain and most reasonable.

10. Let us begin where she begins, go her Pace, and close always where she ends, and we cannot miss of being good Naturalists.

11. The Creation would not be longer a Riddle to us: The Heavens, Earth, and Waters, with their respective, various and numerous Inhabitants: Their Productions, Natures, Seasons, Sympathies and Antipathies; their Use, Benefit and Pleasure, would be better understood by us: And an eternal Wisdom, Power, Majesty, and Goodness, very conspicuous to us, thro' those sensible and passing Forms: The World wearing the Mark of its Maker, whose Stamp is everywhere visible, and the Characters very legible to the Children of Wisdom.

12. And it would go a great way to caution and direct People in their Use of the World, that they were better studied and known in the Creation of it.

13. For how could Man find the Confidence to abuse it, while they should see the Great Creator stare them in the Face, in all and every part thereof?

14. Their Ignorance makes them insensible, and that In-


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 In the ancient philosophy, whatever was taught concerning the nature either of the human mind or of the Deity, made a part of the system of physics. Those beings, in whatever their essence might be supposed to consist, were parts of the great system of the universe, and parts, too, productive of the most important effects. Whatever human reason could either conclude, or conjecture, concerning them made, as it were, two chapters, though no doubt two very important ones of the science which pretended to give an account of the origin and revolutions of the great system of the universe. But in the universities of Europe, where philosophy was taught only as subservient to theology, it was natural to dwell longer upon these two chapters than upon any other of the science. They were gradually more and more extended, and were divided into many inferior chapters, till at last the doctrine of spirits, of which so little can be known, came to take up as much room in the system of philosophy as the doctrine of bodies of which so much can be known. The doctrines concerning those two subjects were considered as making two distinct sciences. What are called Metaphysics or Pneumatics were set in opposition to Physics, and were cultivated not only as the more sublime, but, for the purposes of a particular profession, as the more useful science of the two. The proper subject of experiment and observation, a subject in which a careful attention is capable of making so many useful discoveries, was almost entirely neglected. The subject in which, after a few very simple and almost obvious truths, the most careful attention can discover nothing but obscurity and uncertainty, and can consequently produce nothing but subtleties and sophisms, was greatly cultivated.


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 When those two sciences had thus been set in opposition to one another, the comparison between them naturally gave birth to a third, to what was called Ontology, or the science which treated of the qualities and attributes which were common to both the subjects of the other two sciences. But if subtleties and sophisms composed the greater part of the Metaphysics or Pneumatics of the schools, they composed the whole of this cobweb science of Ontology, which was likewise sometimes called Metaphysics.

Wherein consisted the happiness and perfection of a man, considered not only as an individual, but as the member of a family, of a State, and of the great society of mankind, was the object which the ancient moral philosophy proposed to investigate. In that philosophy the duties of human life were treated of as subservient to the happiness and perfection of human life. But when moral, as well as natural philosophy, came to be taught only as subservient to theology, the duties of human life were treated of as chiefly subservient to the happiness of a life to come. In the ancient philosophy the perfection of virtue was represented as necessarily productive, to the person who possessed it, of the most perfect happiness in this life. In the modern philosophy it was frequently represented as generally, or rather as almost always inconsistent with any degree of happiness in this life; and heaven was to be earned only by penance and mortification, by the austerities and abasement of a monk; not by the liberal, generous, and spirited conduct of a man. Casuistry and an ascetic morality made up, in most cases, the greater part of the moral philosophy of the schools. By far the most important of all the different branches of philosophy became in this manner by far the most corrupted.


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 Such, therefore, was the common course of philosophical education in the greater part of the universities in Europe. Logic was taught first: Ontology came in the second place: Pneumatology, comprehending the doctrine concerning the nature of the human soul and of the Deity, in the third: In the fourth followed a debased system of moral philosophy, which was considered as immediately connected with the doctrines of Pneumatology, with the immortality of the human soul, and with the rewards and punishments which, from the justice of the Deity, were to be expected in a life to come: A short and superficial system of physics usually concluded the course.

The alterations which the universities of Europe thus introduced into the ancient course of philosophy, were all meant for the education of ecclesiastics, and to render it a more proper introduction to the study of theology. But the additional quantity of subtlety and sophistry; the casuistry and the ascetic morality which those alterations introduced into it, certainly did not render it more proper for the education of gentlemen or men of the world, or more likely either to improve the understanding, or to mend the heart.

This course of philosophy is what still continues to be taught in the greater part of the universities of Europe; with more or less diligence, according as the constitution of each particular university happens to render diligence more or less necessary to the teachers. In some of the richest and best endowed universities, the tutors content themselves with teaching a few unconnected shreds and parcels of this corrupted course; and even these they commonly teach very negligently and superficially.

The improvements which, in modern times, have been made in several different branches of philosophy, have not,


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] (with one of those happy thoughts of hers). Boy.

(Triumph of ; discomfiture of . arrives, in no mood unfortunately to gloat over this domestic scene. He is really a good man as bread-winners go, and it is hard luck for him to be propelled into the room now, when if we had brought him in a few minutes earlier or later he might have made a fairer impression. In the city where he sits on a stool all day, as fixed as a postage stamp, he is so like all the others on stools that you recognise him not by his face but by his stool, but at home the way to gratify him is to say that he has a distinct personality. He is very conscientious, and in the days when  gave up keeping the house books correctly and drew pictures instead (which he called her guesses), he did all the totting up for her, holding her hand while he calculated whether they could have Wendy or not, and coming down on the right side. It is with regret, therefore, that we introduce

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 the greater part of them, been made in universities; though some no doubt have. The greater part of universities have not even been very forward to adopt those improvements, after they were made; and several of those learned societies have chosen to remain, for a long time, the sanctuaries in which exploded systems and obsolete prejudices found shelter and protection, after they had been hunted out of every other corner of the world. In general, the richest and best endowed universities have been the slowest in adopting those improvements, and the most averse to permit any considerable change in the established plan of education. Those improvements were more easily introduced into some of the poorer universities, in which the teachers, depending upon their reputation for the greater part of their subsistence, were obliged to pay more attention to the current opinions of the world.

But though the public schools and universities of Europe were originally intended only for the education of a particular profession, that of churchmen; and though they were not always very diligent in instructing their pupils even in the sciences which were supposed necessary for that profession; yet they gradually drew to themselves the education of almost all other people, particularly of almost all gentlemen and men of fortune. No better method, it seems, could be fallen upon of spending, with any advantage, the long interval between infancy and that period of life at which men begin to apply in good earnest to the real business of the world, the business which is to employ them during the remainder of their days. The greater part of what is taught in schools and universities, however, does not seem to be the most proper preparation for that business.

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12

him as a tornado, rushing into the nursery in evening dress, but without his coat, and brandishing in his hand a recalcitrant white tie.)

(implying that he has searched for her everywhere and that the nursery is a strange place in which to find her). Oh, here you are, Mary.

(knowing at once what is the matter). What is the matter, George dear?

(as if the word were monstrous). Matter! This tie, it will not tie. (He waxes sarcastic.) Not round my neck. Round the bed-post, oh yes; twenty times have I made it up round the bed-post, but round my neck, oh dear no; begs to be excused.

(in a joyous transport). Say it again, father, say it again!

(witheringly). Thank you. (Goaded by a suspiciously crooked smile on face) I warn you, Mary, that unless this tie is round my neck we don’t go out to dinner to-night, and if I don’t go out to dinner tonight I never go to the office again, and if I

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 custom to send young people to travel in foreign countries immediately upon their leaving school, and without sending them to any university. Our young people, it is said, generally return home much improved by their travels. A young man who goes abroad at seventeen or eighteen, and returns home at one-and-twenty, returns three or four years older than he was when he went abroad; and at that age it is very difficult not to improve a good deal in three or four years. In the course of his travels, he generally acquires some knowledge of one or two foreign languages; a knowledge, however, which is seldom sufficient to enable him either to speak or write them with propriety. In other respects, he commonly returns home more conceited, more unprincipled, more dissipated, and more incapable of any serious application either to study or to business, than he could well have become in so short a time, had he lived at home. By travelling so very young, by spending in the most frivolous dissipation the most precious years of his life, at a distance from the inspection and control of his parents and relations, every useful habit, which the earlier parts of his education might have had some tendency to form in him, instead of being riveted and confirmed, is almost necessarily either weakened or effaced. Nothing but the discredit into which the universities are allowing themselves to fall, could ever have brought into repute so very absurd a practice as that of travelling at this early period of life. By sending his son abroad, a father delivers himself, at least for some time, from so disagreeable an object as that of a son unemployed, neglected, and going to ruin before his eyes.

Such have been the effects of some of the modern institutions for education.


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] don’t go to the office again you and I starve, and our children will be thrown into the streets.

(The children blanch as they grasp the gravity of the situation.)

. Let me try, dear.

(In a terrible silence their progeny cluster round them. Will she succeed? Their fate depends on it. She fails—no, she succeeds. In another moment they are wildly gay, romping round the room on each other’s shoulders. Father is even a better horse than mother. is dropped upon his bed, retires to prepare for hers, runs from, who has reappeared with the bath towel.)

(rebellious). I won’t be bathed. You needn’t think it.

. (in the grand manner). Go and be bathed at once, sir.

(With bent head follows into the bathroom. swells.)

. (as he is put between the sheets). Mother, how did you get to know me?

. A little less noise there.

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 Different plans and different institutions for education seem to have taken place in other ages and nations.

In the republics of ancient Greece, every free citizen was instructed, under the direction of the public magistrate, in gymnastic exercises and in music. By gymnastic exercises it was intended to harden his body, to sharpen his courage, and to prepare him for the fatigues and dangers of war; and as the Greek militia was, by all accounts, one of the best that ever was in the world, this part of their public education must have answered completely the purpose for which it was intended. By the other part, music, it was proposed, at least by the philosophers and historians who have given us an account of those institutions, to humanize the mind, to soften the temper, and to dispose it for performing all the social and moral duties both of public and private life.

In ancient Rome the exercises of the Campus Martins answered the same purpose as those of the Gymnasium in ancient Greece, and they seem to have answered it equally well. But among the Romans there was nothing which corresponded to the musical education of the Greeks. The morals of the Romans, however, both in private and public life, seem to have been, not only equal, but, upon the whole, a good deal superior to those of the Greeks. That they were superior in private life, we have the express testimony of Polybius and of Dionysius of Halicarnassus, two authors well acquainted with both nations; and the whole tenor of the Greek and Roman history bears witness to the superiority of the public morals of the Romans. The good temper and moderation of contending factions seems to be the most essential circumstance in the public morals of a free people. But the factions of the Greeks were almost


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 Variants


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14 (growing solemn). At what time was I born, mother?

At two o’clock in the night-time, dearest.

. Oh, mother, I hope I didn’t wake you.

They are rather sweet, don’t you think, George?

(doting). There is not their equal on earth, and they are ours, ours!

(Unfortunately has come from the bathroom for a sponge and she collides with his trousers, the first pair he has ever had with braid on them.)

. Mary, it is too bad; just look at this; covered with hairs. Clumsy, clumsy!

( goes, a drooping figure.)

Let me brush you, dear.

(Once more she is successful. They are now by the fire, and is in bed doing idiotic things with a teddy bear.)

(depressed). I sometimes think, Mary, that it is a mistake to have a dog for a nurse.

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] George, Nana is a treasure.

No doubt; but I have an uneasy feeling at times that she looks upon the children as puppies.

(rather faintly). Oh no, dear one, I am sure she knows they have souls.

(profoundly). I wonder, I wonder.

(The opportunity has come for her to tell him of something that is on her mind.)

George, we must keep Nana. I will tell you why. (Her seriousness impresses him.) My dear, when I came into this room to-night I saw a face at the window.

(incredulous). A face at the window, three floors up? Pooh!

It was the face of a little boy; he was trying to get in. George, this is not the first time I have seen that boy.

(beginning to think that this may be a man’s job). Oho!

(making sure that does not hear). The first time was a week ago. It was Nana’s night out, and I had been drowsing here by the fire when suddenly I felt a draught,

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 "I grew, at length, so tranquil and cool, that I was capable of making observations on the company. At first, a general, profound, and anxious silence prevailed amongst us, and was only now and then interrupted by a solitary sigh, which escaped some of our companions. Don Antonio uttered, at length, the greatest oath he could find in the visible agony of his mind. His fair neighbour (for he had carefully avoided to offer his arm to one of the ladies, in order to be at full liberty to take to his heels in case of necessity) conjured him to be quiet. However, he probably mistook this for a challenge to regale the company with some more of his fine exclamations, and repeated every oath he knew, to protest that he was impatient to have the pleasure of engaging a ghost. Yet, notwithstanding these strong protestations, he could not help looking fearfully around now and then, and keeping carefully between the two servants who closed the train. He even made, at

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 {|
 * colspan=2 |TABLE OF CONTENTS
 * | – iii
 * |iv – viii
 * |ix
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 * |ix
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iv

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 portraits she was particularly pleased with; two attracted her attention greatly, which Bertha told her, she had heard say, were the present Count and his late lady.

After going through the body of the house they came to the doors that led to the other wing: "Now, for goodness sake, dear madam, don't go no farther, for as sure as you are alive, here the ghosts live, for Joseph says he often sees lights and hears strange things." "My good friend, (replied the lady) you may return, but I certainly will look into those rooms." "O, pray good, your ladyship, don't go now." She persisted however in her determination, and on Bertha's leaving her she opened the door which led to a gallery, and a handsome stair-case, on the right hand she saw a suite of four rooms, all well furnished, two as bed rooms, one handsome sitting room, the other a library, well filled with books, in handsome cases; these two last rooms, she observed, exactly fronted the one on the opposite side, where she had slept.


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NLRB v. Scrivener

Employer's discharge of employees because they gave written sworn statements to a National Labor Relations Board field examiner investigating an unfair labor practice charge filed against the employer, but who had neither filed the charge nor testified at a formal hearing on the charge, constituted a violation of § 8 (a)(4) of the National Labor Relations Act. Pp. 121-125.

435 F. 2d 1296, reversed and remanded.

BLACKMUN, J., delivered the opinion for a unanimous Court.

William Terry Bray argued the cause for petitioner. With him on the brief were Solicitor General Griswold, Peter G. Nash, Norton J. Come, and Paul J. Spielberg.

Donald W. Jones argued the cause and filed a brief for respondent.

William B. Burton and Harry J. Lambeth filed a brief for Associated Builders and Contractors, Inc., as amicus curiae.

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 Difficulties experienced by Sir W. Jones in forming a chronological table.

The Period of Parasara reckoned by Colebrooke and Sir W. Jones to be 1181 B.C.

Bentley's estimate of the same as 575 B.C.

Yudhisthira's Seat of Government at Hastinapura.

Bentley's estimate somewhat confirmed by a statement of Varaha Mihira.

Bentley's theory to account for the discrepancies relating to the "Rishis."

Parasara and Garga cited by him.

The Cycle of 1,000 Years of Purasurama—epoch 1176.

Traditions regarding Purasurama.

Rama—Uncertainty regarding the period when he lived; placed by Hindu writers between brazen and silver ages, and deduced by Sir W. Jones as 1399 B.C.

Rama's period reckoned by Bentley from his horoscope, given in the Ramayana, as born on 6th April, 961 B.C.

Portents on his attaining manhood, 940 B.C.

Position of Solstitial Colure 945 B.C., compared with its position 1192 B.C., from which rate of retrogression was determined.

Other observations, then made, giving data for lengths of tropical and real years, etc.

Bentley's hypothesis regarding changes in commencement of tropical year.

His chronological table, showing these changes from 1192 B.C. to 538 A.D. (the latter being his estimate of the date when the origin of apparent longitudes was fixed).

Sakya Muni (Buddha) and spread of the Buddhist faith (6th century B.C.)

Invasion of India by Alexander the Great (350 B.C.)

Embassy to the Court of Sandra-cottus (or Chandra Gupta) at Palibothra

Buddhism becomes the established State religion under Asoka, grandson of Chandra Gupta (245 B.C.)

Notes regarding Sakya Muni.


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Talk:The Magic Book

Copy
There is a copy at https://sourcebooks.fordham.edu/ancient/1100egyptmagic.asp -- Beardo (talk) 21:35, 17 February 2024 (UTC)

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 to the steamer was allowed so freely. The two members of my family who accompanied me were allowed to pass aboard without question.


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 Naturally I saw the notice issued by the Imperial German Embassy, published in all of the New York papers of May 1. On the opposite page I reprint the whole notice issued by the Embassy in order to correct the erroneous impression I find held by many people, that the Lusitania was specified in it.

It is a coincidence that this notice appeared in some of the New York papers beside the advertisement of the proposed sailings of the Cunard Line. Like many other passengers I gave the notice no serious thought. No idea of cancelling my trip occurred to me. I did not sail with a feeling of defiance towards the Embassy, either for the notice or for any action that might follow; but I admit that I did not think any human being with a drop of red blood in his veins, called a man, could issue an order to sink a passenger steamer without at least giving the women and children a chance to get away.


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 True, it was a ship of a belligerent nation and carried citizens of countries with which Germany was at war, but I could not believe their policy of "frightfulness" would be carried to such an extent as events afterwards proved. The steamer did have in her cargo some ammunition, but taking all things into consideration I did not believe an order would be given to torpedo this boat without warning, and without an opportunity being given to passengers to take to the boats, and so possibly cause one of the greatest marine disasters of modern times. The order is now a proven fact in history.

We had a pleasant crossing, smooth seas, with sunshine and very little fog.

I enjoyed roaming about the boat exceedingly, as I had never before taken passage on one of the "greyhounds," although it was my twenty-third crossing. I always


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 enjoy the voyage and prefer a smaller and slower boat; but this year I wanted to make my business trip as short as possible, and had the Lusitania gone through at her usual rate of speed and arrived at Liverpool as scheduled, I could have taken up my work the following Saturday morning.

As the days passed the passengers seemed to enjoy them more and more, and formed those acquaintances such as one does on an ocean crossing. Each evening, in the smoking room, the pool for the following day's run was auctioned, and that always makes for informality and companionship.

Thursday evening the usual concert was given and much enjoyed.

Friday morning early there was some fog, but I arose at eight as usual and had my sea bath. As the horn was blowing and the weather was thick, I returned to my berth for a few hours' extra snooze. I instructed


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 the steward that if he didn't hear from me by 12 o'clock he was to call me, as that would give me ample time to get ready for lunch at one.

At noon he came and told me that we had picked up Cape Clear and had put the clock one hour and forty minutes ahead to Greenwich time. I got up and dressed, and was on deck at about ten minutes to one for a short stroll before lunch. It was a beautiful day then, light wind, a smooth sea, and bright sunshine. I thought to myself that if a German submarine really meant business, she would have to wait weeks for a more ideal chance than the present weather conditions. With a flat, unbroken sea, such as that around us, the periscope of a submarine could certainly carry a long distance. On the port side was the good old Irish Coast, and it seemed to me that we were going up the old beaten track that ocean liners have taken


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 for the last fifty years. I was surprised that we were following it, but I was more than surprised at the slow speed we were making. There was no use of one asking questions of the officers, for we all knew they were told to discreetly hold their tongues.

I went down to lunch at one o'clock and finished shortly before two.

The portholes along both sides of the dining saloon were open. I had special reason to notice this, as my seat was directly under an electric fan, and several times on the voyage when the portholes were open and the fan going the draught was so strong that I had been obliged to request the steward to shut off the fan. This was the case this noon.

My table companion was Lothrop Withington. We had a jolly time together and made plans for seeing each other in London, as his rooms were near our London office.


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 Poor chap, I wish I had seen him after we were struck, that I might have given him a helping hand.

After luncheon I left the saloon, went to my stateroom and then up on deck and joined the Hubbards on the port side. Immediately after the explosion the ship took a sharp list to the starboard and a decided pitch by the head. You could feel the two separate motions very distinctly. It seemed as if she were going down at once, but then she stopped suddenly as if the sea had met the water-tight bulkheads and she seemed to right herself and even raise her bow a little. This gave me a feeling of security, and I at first thought she would stay afloat. As soon as the ship found herself I looked over the rail and made a mental note as to how far she had rolled out.

From the moment we were struck no sense of fear or doubt entered my mind but


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 that I could perfectly well save myself. If she did sink I could step into the water, and I was confident that I could paddle round for several hours until I was rescued. My experience had been such that a few hours more or less in the water made no difference to me, and I didn't care particularly whether it was a swim in the Irish Sea or Hull Bay.

I spoke to the Hubbards, but when they showed no inclination to go to their cabin to get their life jackets I tapped Mr. Hubbard on the shoulder to emphasize the following remark, "If you don't care to come, stay here and I will get them for you." It did not take me many minutes to go to my cabin, get several life jackets, which I strung on my arm, take my small leather case which contained my business papers, and return to the spot where I had left the Hubbards. I wish with all my heart that they had waited until I came back. If only


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 they had … ! But I must not write about the "ifs" of this catastrophe. They would in themselves make a book larger than the account of the disaster itself.

I stood there a few moments hoping the Hubbards would return. I put on to women all but two of the life jackets, for these I felt I should keep for a few moments to see if my friends returned.

Passengers were already crowding on the deck, running back and forth, and as I walked aft I saw no officer taking charge of the lowering of any one lifeboat, but there were attempts being made by the crew to lower two or three of the boats. As early as this in the catastrophe there was confusion, and nothing seemed to be done with usual ship's discipline.

If the passengers, when they first came on deck, had found that the officer and the crew of each lifeboat were at their station, waiting


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 or taking orders from the bridge, it would have inspired confidence and saved the immediate confusion; but there was no such discipline.

I had walked fore and aft on the deck once or twice, stopping often to help people put on their life jackets correctly, when Captain Turner gave his order not to lower the boats.

So insistent was Captain Turner that this order should be carried out that he sent Captain Anderson, who was on the bridge at the tune, down along the port side, where I was standing, to enforce it.

As soon as Captain Turner gave this order, the crew, who were on the deck above lowering the boats, immediately took a couple of turns around the cleats and naturally left for parts unknown; at least I did not see them go back to their posts.

Then Captain Turner went down to the


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 starboard end of the bridge, and I could hear him call out to clear away and lower the boats, meaning those on that side. To me these two orders have always seemed most inconsistent.

The incident that stands out most clearly in my mind up to this time is my meeting an Italian family, consisting of an aged woman, probably the grandmother, the mother, and her three children. They beseeched me in their native tongue, but not a word could I understand. They were third cabin passengers and had found their way to deck B in remarkably quick time.

By this time I had given up hope of seeing the Hubbards again, so I put the two remaining life jackets on the two older women and got another for the oldest child. They were all calm and sat down on one of the collapsible lifeboats, quietly awaiting instructions as to what to do next. As I look


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{|class="__NBS553a"
 * Deep Claret||S
 * Dull Red||A
 * Dull Reddish Brown||A
 * Dusky Red||RC
 * Garnet Brown||H 00918
 * Lake||S
 * Maroon||S
 * Orange Brown||S
 * Oxblood Red||H 00823
 * Purple Madder||H 1028
 * Red Brown||S
 * Reddish Brown||A
 * Rose Red||S
 * Sanguineus||B
 * Violet||S
 * Very Dark Red||RC
 * }
 * Oxblood Red||H 00823
 * Purple Madder||H 1028
 * Red Brown||S
 * Reddish Brown||A
 * Rose Red||S
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 * }
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 * }
 * }

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 back on that family sitting there on the deck it is one of the most pathetic things I remember. One felt so helpless. The boats were not being lowered, and there was absolutely nothing you could do to save a family like this.

It was then I looked over the side and made up my mind that the steamer, rolling out at the angle which she had reached, with the bow under water, could not float much longer, so I started on my second trip to my stateroom.

I tried to go down by the main companion-way, but it was full of people making their way up. It was not so crowded but that I could have forced my way through, but to have done so would only have added to the confusion already paramount, so I went down by the for'ard companion-way.

On my way back from my stateroom I made up my mind that the boat was going


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 220 son of Abdul Wahháb first realized how far the rigid lines of Islám had been stretched, almost to breaking, in the endeavour to adapt its stern principles to the superstitions of idolatrous Arabia. He accompanied his father to Harimala, and, after his father's death, he returned to his native village of Ayína, where he assumed the position of a religious teacher. His teachings met with acceptance, and he soon acquired so great an influence over the people of those parts that the Governor of Hassa compelled him to leave the district, and the reformer found a friendly asylum in Deraiah, under the protection of Muhammad-ibn-Saud, a chief of considerable influence, who made the protection of Ibn-Abdul-Wahháb a pretext for a war with the Shekh of Hassa. Ibn Saud married the daughter of Ibn-Abdul-Wahháb, and established in his family the Wahhábí dynasty, which, after a chequered existence of more than a hundred years, still exists in the person of the Wahhábí chief at Ryadh.


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Rh The whole of Eastern Arabia has embraced the reformed doctrines of the Wahhábís, and Mr. Palgrave, in his account of his travels in those parts, has given an interesting sketch of the Wahhábí religionists, although he is not always correct as to the distinctive principles of their religious creed.

In the great Wahhábí revival, political interests were united with religious reform, as was the case in the great Puritan struggle in England; and the Wahhábís soon pushed their conquests over the whole of Arabia. In 1803, they conquered Mecca and Madina, and for many years threatened the subjugation of the whole Turkish empire; but in  1811, Muhammad ʾAli, the celebrated Pasha of Egypt, commenced a war against the Wahhábís, and soon recovered Mecca and Madina; and in 1818, his son, Ibrahím Pasha, totally defeated Abdullah, the Wahhábí leader, and