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# Australian Legendary Tales/Oongnairwah and Guinarey

Oongnairwah and Guinarey
Oongnairwah, the diver, and Guinarey, the eagle hawk, told all the pelicans, black swans, cranes, and many others, that they would take their net to the creek and catch fish, if some of them would go and beat the fish down towards the net.
Gladly went the pelicans, black swans, and the rest to the creek. In they jumped, and splashed the water about to scare the fish down towards where Oongnairwah and Guinarey were stationed with their net. Presently little Deereeree, the wagtail, and Burreenjin, the peewee, who were on the bank sitting on a stump, called out, "Look out, we saw the back of an alligator in the water." The diver and eagle hawk called back, "Go away, then. The wind blows from you towards him. Go back or he will smell you."
But Deereeree and Burreenjin were watching the fishing and did not heed what was said to them. Soon the alligator smelt them, and he lashed out with his tail, splashing the water so high, and lashing so furiously, that all the fishermen were drowned, even Deereeree and ​Burreenjin on the bank—not one escaped. And red was the bank of the creek, and red the stump whereon Deereeree and Burreenjin had sat, with the blood of the slain. And the place is called Goomade and is red for ever.
# Australian Legendary Tales/The Cookooburrahs and the Goolahgool

The Cookooburrahs and the Goolahgool
Googarh, the iguana, was married to Moodai, the opossum and Cookooburrah, the laughing jackass. Cookooburrah was the mother of three sons, one grown up and living away from her, the other two only little boys. They had their camps near a goolahgool, whence they obtained water. A goolahgool is a water-holding tree, of the iron bark or box species. It is a tree with a split in the fork of it, and hollow below the fork. After heavy rain, this hollow trunk would be full of water, which water would have run into it through the split in the fork. A goolahgool would hold water for a long time. The blacks knew a goolahgool, amongst other trees, by the mark which the overflow of water made down the trunk of the tree, discolouring the bark.
One day, Googarh, the iguana, and his two wives went out hunting, leaving the two little Cookooburrahs at the camp. They had taken out water for themselves in their opossum skin water bags, but they had left none for the children, who were too small to get any from the ​goolahgool for themselves, so nearly perished from thirst. Their tongues were swollen in their mouths, and they were quite speechless, when they saw a man coming towards them. When he came near, they saw it was Cookooburrah, their big brother. They could not speak to him and answer, when he asked where his mother was. Then he asked them what was the matter. All they could do was to point towards the tree. He looked at it, and saw it was a goolahgool, so he said: "Did your mother leave you no water?" They shook their heads. He said: "Then you are perishing for want of a drink, my brothers?" They nodded. "Go," he said, "a little way off, and you shall see how I will punish them for leaving my little brothers to perish of thirst." He went towards the tree, climbed up it, and split it right down. As he did so, out gushed the water in a swiftly running stream. Soon the little fellows quenched their thirst and then, in their joy, bathed in the water, which grew in volume every moment.
In the meantime, those who had gone forth to hunt were returning, and as they came towards their camp they met a running stream of water. "What is this?" they said, "our goolahgool must have burst," and they tried to dam the water, but it was running too strongly for them. They gave up the effort and hurried on towards their camp. But they found a deep stream divided them from their camp. The three Cookooburrahs saw them, and the eldest one said to the little fellows: "You call out and tell them to cross down there, where it is not deep." The little ones called out as they were told, and where they pointed Googarh and his wives waded into the stream. ​Finding she was getting out of her depth, Cookooburrah the laughing jackass cried out: "Goug gour gah gah. Goug gour gah gah. Give me a stick. Give me a stick." But from the bank her sons only answered in derision: "Goug gour gah gah. Goug gour gah gah." And the three hunters were soon engulfed in the rushing stream, drawn down by the current and drowned.
# Anthony Roll

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The Anthony Roll is the common name for a set of three vellum rolls that lists ships of the English navy of 1546, under the reign of king Henry VIII. It contains illustrations as well as information on tonnage, armament, equipment and size of crews. As a record of a royal state navy of the 16th century it is unique in containing so many illustrations of various types of ships. The Anthony Roll also contains the only known contemporary depiction of the carrack Mary Rose that sank in 1545. This text is based on the transcription published in Knighton & Loades, The Anthony Roll of Henry VIII's Navy: Pepys Library 2991 and British Library Additional MS 22047 with related documents, 2000.

## Contents

* First roll — Carracks
* Second roll — Galleasses
* Third roll — Pinnaces and rowbarges

## Notes on use of numerals and measurements

The numbers in the rolls are written in Roman numerals, though with more complicated formulas for certain large numbers than those used today. The letter "i", standing for one (1), is written as "j" when standing alone or at the end of a sequence of numbers, as in "viij" (8) or "xij" (12). Four (4) is written as "iiij" rather than "iv". The number five (5) is written as "v", ten (10) as "x" and fifty (50) as "l".
A superscript "c" means multiplication by one hundred (100), as in "iij$^c$" (3 x 100 = 300), though this is occasionally also written as "ccc". A superscript "ml" means multiplication by a thousand (1000), as in "v$^{ml}$iij$^c$" (5 x 1000 + (3 x 100) = 5,300). The number eighty (80) is written as "xx" (20) multiplied by "iiij" (4), the former on top of the latter, as in "$\scriptstyle {\frac {xx}{iiij}}$". This can also included in more complex numbers such as "ix$^c$$\scriptstyle {\frac {xx}{iiij}}$ix" (9 x 100 + (4 x 20) + 9 = 989).
A superscript "lb" stands for pounds, used as a measurement only for gunpowder. Bowstrings are given in gross ("groce"), twelve dozens, or 144.
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Anthony Panizzi

* Search for titles containing or beginning with: "Anthony Panizzi."
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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* "Panizzi, Anthony," in Dictionary of National Biography, 1885-1900, London: Smith, Elder, & Co. (1885–1900) in 63 vols.
* Sir Anthony Panizzi, K.C.B. from Essays in librarianship and bibliography (1899)
# Anthony de la Roché and Roché Island (South Georgia) in 1675

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... being solicitous to pass by the said Le Maire Strait in April 1675, they could not, the Winds and Currents having carried them so far to the Eastward; and being unable to return towards the Land of the Strait of Magellan, nor to make Staten Land to sail into the No. Sea by Brouwer’s Strait, and seeing that it was far advanced in April and beginning of Winter in that Climate, it would be much if they escaped with Life, particularly as they had no Knowledge or Intimation of the Land which they now began to see toward the East which making and using all endeavours to get near it, they found a Bay, in which they anchored close to a Point or Cape which stretches out to the Southeast with 28. 30. and 40. fathoms Sand and Rock, in which situation they had sight of some Snow Mountains near the Coast, with much bad Weather; they continued there 14 days, at the end of which time having the Weather cleared up, they found that they were at the end of that Land, near which they had anchored, and looking to the SE and South, they saw another high land covered with snow, leaving which, and the Wind setting in gently at SW and sailed out in sight of the said coast of the Island which they left to the Westward, seeing the said Southern land in the said Quarters, it appearing that from one to the other was about 10 leas. little more or less, and that there was a great Current to the NE, to which Point sailing, and steering ENE they found themselves in the No. Sea, in 3 Glasses disemboguing thro' the said Passage, which they say is very short; for the Land which appears to form the said New Island is small; which leaving and sailing one whole day to the Northwest, the Wind set in so strong and stormy at South that they sailed other 3 days to No. till they were in 46deg, where appearing to be now secure they say, that coming in quest of the Baía de Todos os Santos they found at 45 degrees a very great and nice island with a very good port at its eastern coast where they found water, wood and fish; they spent six days there without seeing any human being and then departed for Baía de Todos os Santos ...

## Sources

* Capt. de Seixas y Lovera, Francisco. (1690). Descripcion geographica, y derrotero de la region austral Magallanica. Que se dirige al Rey nuestro señor, gran monarca de España, y sus dominios en Europa, Emperador del Nuevo Mundo Americano, y Rey de los reynos de la Filipinas y Malucas, Madrid, Antonio de Zafra. (Spanish original)
* Alexander Dalrymple. (1775). A Collection of Voyages Chiefly in The Southern Atlantick Ocean. London. pp.85-88. (English translation of the fragment)
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 12

Chapter XII.—We are Constantly to Look for the Kingdom of God.
Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, “When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female.” Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And “that which is without as” that which is within meaneth this: He calls the soul “that which is within,” and the body “that which is without.” As, then, thy body is visible to sight, so also let thy soul be manifest by good works. And “the male, with the female, neither male nor female,” this He saith, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. “If ye do these things,” saith He, “the kingdom of my Father shall come.”

## Footnotes

* ↑ These words are quoted (Clem. Alex., Strom., iii. 9, 1.) from the Gospel according to the Egyptians, no longer extant.
* ↑ Here the piece formerly broke off. From this point to the end the text of Gebhardt, Harnack, Zahn has been followed.
* ↑ Comp. 1 Cor. vii. 29.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 14

Chapter XIV.—The Church Spiritual.
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,—that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, “My house became a den of robbers.”  So, then, let us elect to belong to the church of life, that we may be saved. I think not that ye are ignorant that the living church is the body of Christ (for the Scripture, saith, “God created man male and female;” the male is Christ, the female the church,) and that the Books and the Apostles teach that the church is not of the present, but from the beginning. For it was spiritual, as was also our Jesus, and was made manifest at the end of the days in order to save you. The church being spiritual, was made manifest in the flesh of Christ, signifying to us that if any one of us shall preserve it in the flesh and corrupt it not, he shall receive it in the Holy Spirit. For this flesh is the type of the spirit; no one, therefore, having corrupted the type, will receive afterwards the antitype. Therefore is it, then, that He saith, brethren, “Preserve ye the flesh, that ye may become partakers of the spirit.” If we say that the flesh is the church and the spirit Christ, then it follows that he who shall offer outrage to the flesh is guilty of outrage on the church. Such an one, therefore, will not partake of the spirit, which is Christ. Such is the life and immortality, which this flesh may afterwards receive, the Holy Spirit cleaving to it; and no one can either express or utter what things the Lord hath prepared for His elect.

## Footnotes

* ↑ Jer. vii. 11.
* ↑ Comp. 1 Pet. ii., iv. sqq.
* ↑ Gen. i. 27; comp. Eph. v. 22–23.
* ↑ i.e., The Old Testament.
* ↑ 1 Pet. i. 20.
* ↑ 1 Cor. ii. 9.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 17

Chapter XVII.—Same Subject Continued.
Let us, then, repent with our whole heart, that no one of us may perish amiss. For if we have commands and engage in withdrawing from idols and instructing others, how much more ought a soul already knowing God not to perish. Rendering, therefore, mutual help, let us raise the weak also in that which is good, that all of us may be saved and convert one another and admonish. And not only now let us seem to believe and give heed, when we are admonished by the elders; but also when we take our departure home, let us remember the commandments of the Lord, and not be allured back by worldly lusts, but let us often and often draw near and try to make progress in the Lord’s commands, that we all having the same mind may be gathered together for life.  For the Lord said, “I come to gather all nations [kindreds] and tongues.” This means the day of His appearing, when He will come and redeem us—each one according to his works. And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprised, saying, “Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders who show us plainly of our salvation.” And “their worm shall not die, neither shall their fire be quenched; and they shall be a spectacle unto all flesh.” It is of the great day of judgment He speaks, when they shall see those among us who were guilty of ungodliness and erred in their estimate of the commands of Jesus Christ. The righteous, having succeeded both in enduring the trials and hating the indulgences of the soul, whenever they witness how those who have swerved and denied Jesus by words or deeds are punished with grievous torments in fire unquenchable, will give glory to their God and say, “There will be hope for him who has served God with his whole heart.”

## Footnotes

* ↑ i.e., Presbyters.
* ↑ This passage proves this so-called Epistle to be a homily.
* ↑ Is. lxvi. 18.
* ↑ Is. lxvi. 24.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 18

Chapter XVIII.—The Author Sinful, Yet Pursuing.
And let us, then, be of the number of those who give thanks, who have served God, and not of the ungodly who are judged. For I myself, though a sinner every whit and not yet fleeing temptation but continuing in the midst of the tools of the devil, study to follow after righteousness, that I may make, be it only some, approach to it, fearing the judgment to come.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 19

Chapter XIX.—Reward of the Righteous, Although They May Suffer.
So then, brothers and sisters, after the God of truth I address to you an appeal that ye may give heed to the words written, that ye may save both yourselves and him who reads an address in your midst. For as a reward I ask of you repentance with the whole heart, while ye bestow upon yourselves salvation and life. For by so doing we shall set a mark for all the young who wish to be diligent in godliness and the goodness of God. And let not us, in our folly, feel displeasure and indignation, whenever any one admonishes us and turns us from unrighteousness to righteousness. For there are some wicked deeds which we commit, and know it not, because of the double-mindedness and unbelief present in our breasts, and our understanding is darkened by vain desires. Let us, therefore, work righteousness, that we may be saved to the end. Blessed are they who obey these commandments, even if for a brief space they suffer in this world, and they will gather the imperishable fruit of the resurrection. Let not the godly man, therefore, grieve; if for the present he suffer affliction, blessed is the time that awaits him there; rising up to life again with the fathers he will rejoice for ever without a grief.

## Footnotes

* ↑ Indicative of the approaching close.
* ↑ Bryennius interprets this to refer to the Scripture-lesson.
* ↑ Either the Scripture-lesson or the homily.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 13

Chapter XIII.—God’s Name Not to Be Blasphemed.
Brethren, then, let us now at length repent, let us soberly turn to that which is good; for we are full of abundant folly and wickedness. Let us wipe out from us our former sins, and repenting from the heart be saved; and let us not be men-pleasers, nor be willing to please one another only, but also the men without, for righteousness sake, that the name may not be, because of us, blasphemed. For the Lord saith, “Continually my name is blasphemed among all nations,” and “Wherefore my name is blasphemed; blasphemed in what? In your not doing the things which I wish.” For the nations, hearing from our mouth the oracles of God, marvel at their excellence and worth; thereafter learning that our deeds are not worthy of the words which we speak,—receiving this occasion they turn to blasphemy, saying that they are a fable and a delusion. For, whenever they hear from us that God saith, “No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you”—whenever they hear these words, they marvel at the surpassing measure of their goodness; but when they see, that not only do we not love those who hate, but that we love not even those who love, they laugh us to scorn, and the name is blasphemed.

## Footnotes

* ↑ Is. lii. 5.
* ↑ Luke vi. 32 sqq.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 16

Chapter XVI.—Preparation for the Day of Judgment.
So, then, brethren, having received no small occasion to repent, while we have opportunity, let us turn to God who called us, while yet we have One to receive us. For if we renounce these indulgences and conquer the soul by not fulfilling its wicked desires, we shall be partakers of the mercy of Jesus. Know ye that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men. Good, then, is alms as repentance from sin; better is fasting than prayer, and alms than both; “charity covereth a multitude of sins,” and prayer out of a good conscience delivereth from death. Blessed is every one that shall be found complete in these; for alms lightens the burden of sin.

## Footnotes

* ↑ 2 Pet. ii. 9, iii. 5–10.
* ↑ 1 Pet. iv. 4.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 10

Chapter X.—Vice is to Be Forsaken, and Virtue Followed.
Wherefore, my brethren, let us do the will of the Father who called us, that we may live; and let us earnestly follow after virtue, but forsake every wicked tendency which would lead us into transgression; and flee from ungodliness, lest evils overtake us. For if we are diligent in doing good, peace will follow us. On this account, such men cannot find it [i.e. peace] as are influenced by human terrors, and prefer rather present enjoyment to the promise which shall afterwards be fulfilled. For they know not what torment present enjoyment incurs, or what felicity is involved in the future promise. And if, indeed, they themselves only did such things, it would be [the more] tolerable; but now they persist in imbuing innocent souls with their pernicious doctrines, not knowing that they shall receive a double condemnation, both they and those that hear them.

## Footnotes

* ↑ Literally, “rather.”
* ↑ Literally, “malice, as it were, the precursor of our sins.” Some deem the text corrupt.
* ↑ Literally, according to the ms., “it is not possible that a man should find it who are”—the passage being evidently corrupt.
* ↑ I. ἀνάπαυσιν (rest).
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 11

Chapter XI.—We Ought to Serve God, Trusting in His Promises.
Let us therefore serve God with a pure heart, and we shall be righteous; but if we do not serve Him, because we believe not the promise of God, we shall be miserable. For the prophetic word also declares, “Wretched are those of a double mind, and who doubt in their heart, who say, All these things have we heard even in the times of our fathers; but though we have waited day by day, we have seen none of them [accomplished]. Ye fools! compare yourselves to a tree; take, for instance, the vine. First of all it sheds its leaves, then the bud appears; after that the sour grape, and then the fully-ripened fruit. So, likewise, my people have borne disturbances and afflictions, but afterwards shall they receive their good things.” Wherefore, my brethren, let us not be of a double mind, but let us hope and endure, that we also may obtain the reward. For He is faithful who has promised that He will bestow on every one a reward according to his works. If, therefore, we shall do righteousness in the sight of God, we shall enter into His kingdom, and shall receive the promises, which “ear hath not heard, nor eye seen, neither have entered into the heart of man.”

## Footnotes

* ↑ I. πάλαι (long ago).
* ↑ The same words occur in Clement’s first epistle, chap. xxiii.
* ↑ 1 Cor. ii. 9.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The Second Epistle of Clement/Chapter 15

Chapter XV.—He Who Saves and He Who is Saved.
I think not that I counted trivial counsel concerning continence; following it, a man will not repent thereof, but will save both himself and me who counselled. For it is no small reward to turn back a wandering and perishing soul for its salvation. For this recompense we are able to render to the God who created us, if he who speaks and hears both speak and hear with faith and love. Let us, therefore, continue in that course in which we, righteous and holy, believed, that with confidence we may ask God who saith, “Whilst thou art still speaking, I will say, Here I am.” For these words are a token of a great promise, for the Lord saith that He is more ready to give than he who asks. So great, then, being the goodness of which we are partakers, let us not grudge one another the attainment of so great blessings. For in proportion to the pleasure with which these words are fraught to those who shall follow them, in that proportion is the condemnation with which they are fraught to those who shall refuse to hear.

## Footnotes

* ↑ 1 Tim. iv. 16.
* ↑ Jas. v. 19–25.
* ↑ Is. lviii. 9.