[1] The writer says: "While living in Danville, Illinois, in 1854, I saw Abraham Lincoln for the first time. The occasion of his visit was as prosecutor of a slander suit brought by Dr. Fithian [2] against a wealthy farmer whose wife died under the doctor's hands. The defense was represented by Edward A. Hannegan, of Indiana, ex-United States Senator and afterward Minister to Berlin, an able and eloquent man; and O.B. Ficklin, who, after Douglas and Lincoln, was considered the best lawyer in Illinois. Lincoln had all he could do to maintain himself against his two [3] spiteful adversaries, but he was equal to the occasion. The trial lasted three or four days, the examination of witnesses consuming most of the time.[4] He would always sacrifice his own interests, and refuse a retainer, rather than be a party to a case which did not command the approval of his sense of justice. He did not badger the witnesses, or attempt to confuse them. His questions were plain and practical, and [5] ellicited answers that had a direct bearing upon the case. He did nothing for effect, and made no attempt to dazzle the jury or captivate the audience. When he  arose to speak, he [6] would be confronted by an audience that was too numerous for all to find seats in the court-room. He was attired in a fine broadcloth suit, silk hat, and polished boots. [7] His neck was encircled by an old-fashioned silk choker. He perspired freely, and used a red silk handkerchief to remove the perspiration. His clothes fitted him, and he was as genteel-looking as any man in the audience. The slouchy appearance which he is said to have presented on other occasions was conspicuously absent here. As he stood before the vast audience, towering above every person around him, he was the centre of attraction. I can never forget how he looked, as he cast his eyes over the crowd before beginning his argument.[8]  His face was long and sallow, high cheek bones, large, deep-set eyes, of a grayish-brown color, shaded by heavy eyebrows, high but not broad forehead, large, well-formed head, covered with an abundance of coarse black hair, worn rather long, through which he frequently passed his fingers, arms and legs of unusual length, head inclined slightly forward, which made him appear stoop-shouldered. His features betrayed neither excitement nor anxiety. They were calm and fixed. In short, his appearance was that of a man who felt the responsibility of his position and was determined to acquit himself to the best of his ability. I do not remember the points of his speech; but his manner was [9] so peculiar, so different from that of other orators who I have heard, that I can never forget it. He spoke for almost two hours, entirely without notes and with an eloquence that I have never heard surpassed. He was all life, all motion; every muscle and fibre of his body seemed brought into requisition. His voice was clear, distinct, and well modulated. Every word was clean-cut and exactly suited to its place. At times he would stoop over until his hands almost swept the floor. Then he would straighten himself up, fold his arms across his breast, and take a few steps forward or back. [10] This completed, he would fling his arms above his head, or thrust them beneath his coat-tails, elevating or depressing his voice to suit the attitude assumed and the sentiment expressed. (1) It seemed impossible for him to stand still. In the midst of the most impassioned or pathetic portions of his speech, he would extend his long arms toward the judge or jury, and shake his bony fingers with an effect that is indescribable. (2)Arms and legs were continually in motion. (3) The argument must have been as able as the manner of the speaker was attractive, for the verdict was in favor of his client. (4) He held his audience to the last; and when he sat down there was a murmur of applause which the judge with difficulty prevented from swelling to a roar. [11]

The Project Gutenberg eBook of The Every-Day Life of Abraham Lincoln, by Francis Fisher Browne. (2022).

[12] I seek only to point out that the principle of accumulation based on inequality was a vital part of the pre-war order of Society and of progress as we then understood it, and to emphasize that this principle depended on unstable psychological conditions, which it may be impossible to recreate. While there was some continuous improvement in the daily conditions of life of the mass of the population, Society was so framed as to throw a great part of the increased income into the control of the class least likely to consume it. The new rich of the nineteenth century were not brought up to large expenditures, and preferred the power which investment gave them to the pleasures of immediate consumption. In fact, it was precisely the inequality of the distribution of wealth which made possible those vast [13] hoards of fixed wealth and of capital improvements which distinguished that age from all others. Herein lay, in fact, the main justification of the [14] Pure Market System. If the rich had spent their new wealth on their own enjoyments, the world would long ago have found such a régime intolerable. But [15] like bees they saved and accumulated, not less to the advantage of the whole community because they themselves held narrower ends in prospect.

[16] The immense accumulations of fixed capital which to the great benefit of mankind, were built up during the half century before the war, could never have come about in a Society where wealth was divided equitably. The railways of the world, which that age built as a monument to posterity, were, [17] worth billions of dollars, the work of labor which was not free to consume in immediate enjoyment the full equivalent of its efforts.

Thus, this remarkable system depended for its growth on a double bluff or deception. On the one hand, the laboring classes accepted from ignorance or powerlessness, or were compelled, persuaded, or [18] cajoled by custom, convention, authority, and the well-established order of Society into accepting, a situation in which they could call their own very little of the cake that they and Nature and the capitalists were co-operating to produce. And, on the other hand, [19] it was not natural for a population, of whom so few enjoyed the comforts of life, to accumulate so hugely, on the tacit underlying condition that they consumed very little of it in practice. The duty of [20] "saving" became nine-tenths of virtue and the growth of the cake the object of true religion. There grew round the non-consumption of the cake all those instincts of puritanism which in other ages [21] has withdrew itself from the world and has neglected the arts of production as well as those of enjoyment. And so the cake increased; but to what end was not clearly contemplated. Individuals would be exhorted not so much to abstain as to defer, and to cultivate the pleasures of security and anticipation. Saving was for old age or for your children; but this was only in theory,—[22]

The Project Gutenberg eBook of The Economic Consequences of the Peace, by John Maynard Keynes.

[23Special relativity applies to all physical phenomena in the absence of gravity. I shall therefore begin with a brief investigation of the origin of our ideas of space and time, although in doing so I know that I introduce a [24] hot subject. The object of all science, whether natural science or psychology, is to co-ordinate our experiences and to bring them into a logical system. [25] How are our customary ideas of space and time related to the character of our experiences? The experiences of an individual appear to us arranged in a series of events; in this series the single events which we remember appear to be ordered according to the criterion of “earlier” and “later,” which cannot be analyzed further. There exists, therefore, for the individual, an I-time, or subjective time. [26] This in itself is not measurable. I can, indeed, associate numbers with the events, in such a way that a greater number is associated with the later event than with an earlier one; but the nature of this association may be quite [27] facetious. This association I can define by means of a clock by comparing the order of events furnished by the clock with the order of the given series of events. [28] The theory of relativity is often criticized for giving, without justification, a central theoretical role to the propagation of light, in that it founds the concept of time upon the law of propagation of light.By the aid of speech different individuals can, to a certain extent, compare their experiences. In this way it is shown that certain sense perceptions of different individuals correspond to each other, while for other sense perceptions [29] no such correspondence can be established. We are accustomed to regard as real those sense perceptions which are common to different individuals, and which therefore are, in a measure, impersonal. The natural sciences, and in particular, the most fundamental of them, physics, deal with such sense perceptions. The conception of physical bodies, in particular of rigid bodies, is a relatively constant complex of such sense perceptions. A clock is also a body, or a system, in the same sense, with the additional property that the series of events which it counts is formed of elements all of which can be regarded as equal. [30] The only justification for our concepts and system of concepts is that they serve to represent the complex of our experiences beyond this they have no legitimacy. I am convinced that the philosophers have had a harmful effect upon the progress of scientific thinking in removing certain fundamental concepts from the domain of empiricism, where they are under our control, to the intangible heights of the a priori. For even if it should appear that the universe of ideas cannot be deduced from experience by logical means, but is, in a sense, a creation of the human mind, [31] which, without, no science is possible, nevertheless this universe of ideas is just as little independent of the nature of our experiences[32] as the scent of flowers in the morning mist. This is particularly true of our concepts of time and space, which physicists [33] have been obliged by the facts to bring down from the Olympus of the a priori in order to adjust them and put them in a serviceable condition.

This passage was excerpted from The Theory of Relativity by Albert Einstein.

[34] General Description of the Operation of Printing from a Set of Blocks

[35] The cutting of a line block needs patience and care and skill, but it is not the most difficult part of print making, nor is it so hopeless an enterprise as it seems at first to one who has not tried to use the block-cutter's knife. For this reason it is often an advantage to begin at the end.

[36] To see a few impressions taken from a set of blocks in colour printing, or to print them oneself gives the best possible idea of the quality and essential character of print-making. So also in describing the work it will perhaps tend to make the various stages clearer if the final act of printing is first explained.

The most striking characteristic of this craft is the [37] vastly obsolete of the act of printing. No press is required, and no machinery.

[38] 1 A pile of paper slightly damped ready for printing lies within reach just beyond the wood-block, so that the printer may easily lift the paper sheet by sheet on to the block as it is required.

2 It is the practice in Japan to work squatting on the floor, with the blocks and tools also on the floor in front of the [39] blockist. 3 Our own habit of working at a table is less simple, but has some advantages. One practice or habit of the Japanese is, however, to be followed with particular care. 4 No description can give quite fully the sense of extreme orderliness and careful deliberation of their work. Everything is placed where [40] it will be most convenient for use, and this orderliness is preserved throughout the day's work. Their shapely tools and vessels are handled with a deftness that shames our clumsy ways, and everything that they use is kept quite clean. This skilful orderliness is essential to fine craftmanship, and is a sign of mastery.

1 When printing on a table arranged in this way the board lying on the sheets of damped paper at B is first lifted off and placed at C to receive the sheets as they are done. 2 If the block A is quite dry, it is thoroughly moistened with a damp sponge and wiped. 3 The colour from a saucer, E, is then brushed over the printing surface thinly, and a trace of paste taken from F is also brushed into the colour. (This is best done after the colour is roughly spread on the block.) 4 The brush is laid down in its place, D, and the top sheet of paper from the pile is immediately lifted to its register marks (notches to keep the paper in its place) on the block. [41 ] The manner of holding the paper is shown on page. This must be done [42] artlessly, and it is important to waste no time, as the colour would soon dry on the exposed block and print badly.

Pressure is then applied to the back of the paper as it lies on the wet block. This is done by a round pad called the [43] baren by the Japanese. It is made of a coil of cord covered by bamboo sheath as shown later on page. [44] The pad is rubbed by hand with considerable pressure moving transversely forwards and backwards across the block, working from the left to the right. Once all over the block should be enough. The paper is then lifted off and laid face upwards on the board at C. The block is then re-charged with colour for another impression, and the whole operation repeated as many times as there are sheets to be printed.

The Project Gutenberg eBook of Wood-Block Printing, by F. Morley Fletcher.