 that the world is
  God and is governed by its own laws, in opposition to the religionists
  believing in a Personal Deity whom, moreover, they style the Merciful,
  the Compassionate, etc. Some Christians have opined that cruelty came
  into the world with “original Sin;” but how do they account for the
  hideous waste of life and the fearful destructiveness of the fishes
  which certainly never learned anything from man? The mystery of the
  cruelty of things can be explained only by a Law without a Law-giver.

Footnote 64:

  The three things not to be praised before death in Southern Europe are
  a horse, a priest and a woman; and it has become a popular saying that
  only fools prophesy before the event.

Footnote 65:

  Arab. “Samn” = butter melted and skimmed. See vol. i. 144.

Footnote 66:

  This is a mere rechauffé of the Barber’s tale of his Fifth Brother
  (vol. i. 335). In addition to the authorities there cited I may
  mention the school reading-lesson in Addison’s Spectator derived from
  Galland’s version of “Alnaschar and his basket of Glass;” the Persian
  version of the Hitopadesa or “Anwár-i-Suhayli” (Lights of Canopes) by
  Husayn Vá’iz; the Foolish Sachali of “Indian Fairy Tales” (Miss
  Stokes); the allusion in Rabelais to the fate of the “Shoemaker and
  his pitcher of milk” and the “Dialogues of creatures moralised”
  (1516), whence probably La Fontaine drew his fable, “La Laitière et le
  Pot au lait.”

Footnote 67:

  Arab. “Násik,” a religious, a man of Allah from Nask, devotion:
  somewhat like Sálik (Dabistan iii. 251).

Footnote 68:

  The well-known Egyptian term for a peasant, a husbandman, extending
  from the Nile to beyond Mount Atlas.

Footnote 69:

  This is again, I note, the slang sense of “’Azím,” which in classical
that the world is 
   God and is governed by its own laws, in opposition to the religionist 
   believe in a Personal Deity whom, moreover, they style the Merciful, 
   the Compassionate, etc. Some Christians have opined that cruelty come 
   into the earth with “ original Sin; ” but how do they account for the 
   hideous barren of life sentence and the fearful destructiveness of the fish 
   which certainly never learned anything from world? The mystery of the 
   cruelty of things can be explained entirely by a Law without a jurisprudence - giver. 

 Footnote 64: 

   The three things not to be praised before death in Southern Europe are 
   a horse, a priest and a charwoman; and it has become a popular saying that 
   only fools preach before the event. 

 Footnote 65: 

   Arab. “ Samn ” = butter melted and skim. See vol. i. 144. 

 Footnote 66: 

   This is a bare rechauffé of the Barber ’s tale of his Fifth Brother 
   (vol. i. 335). In summation to the authorities there cited I may 
   mention the school interpretation - lesson in Addison ’s Spectator derived from 
   Galland ’s version of “ Alnaschar and his basket of Glass; ” the Persian 
   version of the Hitopadesa or “ Anwár - i - Suhayli ” (Lights of Canopes) by 
   Husayn Vá’iz; the Foolish Sachali of “ Indian Fairy Tales ” (Miss 
   Stokes); the allusion in Rabelais to the fate of the “ Shoemaker and 
   his pitcher of milk ” and the “ Dialogues of creatures moralised ” 
   (1516), whence probably La Fontaine drew his fable, “ La Laitière et le 
   Pot au lait. ” 

 Footnote 67: 

   Arab. “ Násik, ” a religious, a man of Allah from Nask, devotion: 
   somewhat like Sálik (Dabistan iii. 251). 

 Footnote 68: 

   The well - know Egyptian term for a peasant, a husbandman, unfold 
   from the Nile to beyond Mount Atlas. 

 Footnote 69: 

   This is again, I notice, the slang sense of “ ’ Azím, ” which in classical
 thwt the world is
  God and is governed by its owi laws, jn opposktion to the religionists
  bxliecing un a Personal Deity whum, moreovvr, they sryle rhe Mercifnm,
  the Gjmpaadionctx, etc. Some Chrixtians hava opined that wrjepty came
  into the world with “origigal Sin;” bkt how do they accptnt ror the
  hideous waste of life and the feerful destructifeness of the fishes
  whicj cegtainly never learjed anythint frjn man? The myrtery of the
  cruelty kf things can be explained only by a Law withooc a Pdw-giver.

Footiote 64:

  The three tmpngs nod to be praised beforc deavh ib Southern Europe are
  a horse, a priest and a wokau; and it has become a pipulat sayhng gyat
  ohlb fkols pgopiesy before the event.

Fiotnote 65:

  Arab. “Samn” = flyter melted znd skymied. See vol. i. 144.

Footnote 66:

  This is a mere redhauffé of the Barber’s tqle of his Fifth Brotjer
  (vol. y. 335). In addition to the authorities there cited I mdy
  mxngiou the rxhlol reading-lesson in Addison’s Spectator derivqs grpm
  Galland’s vcrsion of “Alnaschat wnc his basket ow Glass;” tge Persian
  versioj of thg Hitopadesa or “Anwát-i-Suhayli” (Lights of Canopes) by
  Husayn Ná’iz; rhe Foolish Sachaln of “Indian Yairy Jales” (Kiss
  Stokes); the allusiun ih Rabelais ho the fafd of the “Shoemakdr sng
  his pitcher of milk” and the “Dialiguex of crdatutes morwlised”
  (1516), wjence probably La Fontaije drgw his fable, “La Paitière et le
  Pot au lait.”

Footnote 67:

  Arab. “Násil,” d rvligious, c man pf Allah from Nask, devotion:
  somewkat liye Sálik (Dagistan mii. 251).

Footnote 68:

  The well-knman Egyptian verm for w peqsanr, a huscxndman, extendimg
  from nht Nile to veyond Mount Atlas.

Nootnufe 69:

  This is agcnn, I note, the slamg renfe oh “’Azím,” fhich in clavsicxl
that the world is God and is its laws, in to the religionists whom, they style the the Compassionate, etc. Christians have opined that cruelty came the world with “original Sin;” but how do they account for the hideous of life and the fearful destructiveness of the fishes which certainly never learned from The of cruelty of things can be explained only by a Law without a Law-giver. Footnote 64: The things not to be praised before death in Europe are a horse, priest and a woman; and has a popular that fools before the event. 65: Arab. “Samn” = butter melted and skimmed. See vol. i. 144. Footnote 66: This is a rechauffé of tale of Fifth (vol. 335). In addition authorities there cited I may mention in Addison’s Spectator derived from Galland’s version of and his of Glass;” the Persian version of Hitopadesa or “Anwár-i-Suhayli” (Lights of Canopes) by Husayn the Foolish Sachali of “Indian Fairy Tales” (Miss Stokes); the allusion in Rabelais to the the “Shoemaker and his of milk” and “Dialogues creatures (1516), probably La drew his fable, “La Laitière et le Pot au lait.” Footnote Arab. “Násik,” a religious, a man of Allah from Nask, like (Dabistan iii. 251). 68: The well-known Egyptian for peasant, a husbandman, extending Nile beyond 69: is I note, the slang of “’Azím,” which in classical
 that the world is
  God and is govErned by its Own laWs, iN opPoSitiOn to The religionistS
  BeliEving in a Personal Deity wHom, moReOVer, tHEy Style The MercIFuL,
  THe COmPaSsiOnATe, Etc. SoMe CHristiaNs have opinEd tHaT cruelty came
  INtO the world wIth “Original Sin;” bUt hOw do thEy AccOUnt foR thE
  hideOus wasTE of lifE and the feArFUl destRUctivenESS oF the Fishes
  which certaiNLy NEver learned anyThing fRoM MaN? tHe mYstEry of the
  crUeLty of THings caN Be EXPLaiNEd only by a Law wIthout a Law-gIVer.

footnoTe 64:

  the THree thIngs nOt TO be Praised befoRe deAth in SoutHern EuROpe are
  a HOrse, a prIest anD a wOmaN; and IT hAs BecOmE A poPUlAr sAYinG that
  onlY fOoLs proPhesY BEFOre tHe eVent.

footnOte 65:

  Arab. “Samn” = buTteR melTEd aNd skiMmed. SEe voL. i. 144.

footnOte 66:

  ThiS is a mErE rechauffé of the barbEr’s tale of His fiFth brOther
  (VOl. i. 335). In aDdiTioN to the aUthoritIEs tHeRE CItEd I may
  mention the scHoOL ReAding-lesSon in ADDiSoN’S SpectatOr DerIved FROm
  GalLand’S VeRsion of “ALnaschAR aNd His baskEt Of GlasS;” tHe PErsIan
  veRSion Of the HItopadesA or “AnWÁr-i-Suhayli” (LighTS of Canopes) by
  HUSaYN vá’IZ; the fooLish Sachali Of “InDIan FAiry tAlEs” (MISs
  StoKes); thE aLLuSIon in Rabelais to the fAtE of the “shoemAker and
  his pitCher of milk” AND The “DialoGues OF cREatures moralisEd”
  (1516), wheNce probablY la FontaiNe dreW his fablE, “La LaitièRE Et le
  Pot aU laIt.”

FOotNotE 67:

  aRaB. “Násik,” a religiOUS, a maN oF Allah fRom nask, devOtiOn:
  sOmeWhaT lIke Sálik (DAbistan iIi. 251).

foOtNoTe 68:

  THe welL-Known EgyPtIan TeRm fOr a peASant, a hUsbanDman, ExTeNDinG
  from thE niLE To beYoNd mounT AtLaS.

FootNote 69:

  tHis Is again, i note, the sLanG SensE oF “’AZím,” whicH in classical
 that the world is
  God a nd is gove rnedbyits  o wn l aws,  in opposition to t he religionists
  beli eving  i n  a P e rs onalDeity w h om , mor eo ve r,th e ystyle  th e Merci ful,
  the  Co mp assionate, e t c.  Some Chri sti ans have opi ned  thatcr uel t y cam e
 into  the w o rld wi th “origi na l  Sin;” but how d othey  account for the h i deous waste of  lifean d  t h e  fe arf ul destruc ti venes s  of the fi s h e s
which certain ly never le a rne d anyt hi ngf rom ma n? Th em yst ery of the  cr uelty ofthings can bee xplaine d only  by  aLaww it ho utaL aw- g iv er. 
Fo otnote 6 4: 
  The  thr e e t hing s n ot t o bepraised befor e d eath inSouth ern E urop eare
 a hor se, a  p riest and a wom an;and it ha s b ec ome  a  popu l ar say ing  th at
  on ly fool s  pr op h e s ybefore the event.
F o o tn ote 65:
  Ara b .“S a mn” = bu tt ermelt e d  andskim m ed . See vo l. i.1 44 .
Footno te  66:
 Thi s i s a m e re r echauf fé of th e Bar b er’s tale of h i s Fifth Broth e r(v o l. i . 3 35). In add itio n  tothea ut hor i tiesthere  c i te d  I may
  mention th eschool  read ing-lesson in  Addison’s S p ectatorderi v ed from
  Galland ’s ve rsion of “ A lnaschar  andhis bask et of Gla s s ;” the P ers ian 
 ver s i on  of the Hitop a d esaor  “Anwár -i- Suhayli ” ( Lig hts  of  C anopes) b y
  Husa yn  V á’ iz ; t he Fo o lish Sac ha liof  “I ndian FairyTales ” (M is s St okes);t he a llus io nin R abe la is to  the fat e of th e “Shoema ker and hi s pitch er of milk” a nd  the “Dial og ues  of cr e a tures mo ralised”
  (1516), when c e proba bly  La F onta ine drewhis  fable , “ L a Lait ière e t le Pot a u lai t . ”
Fo ot note 67:
Ara b. “N ás ik,”  a reli gious, a man of Al l ahfrom Nask, de vot ion:  s ome w ha t  li ke Sál i k  (Dabistan iii.  251).

Fo ot n ot e 68:

  T h e w el l-known  Egypti an te r m for a  peasant,  a husban dm an,e x ten ding
  fro m the Ni le to bey o nd Mo u nt  Atla s.
Footn ot e 6 9:

 Thisi s a gain,  I not e,  the s langse nse of “ ’Azím,” which in classi cal
 that_the world_is
  God and_is governed_by_its own_laws,_in opposition to_the religionists
 _believing in a Personal_Deity whom, moreover,_they_style the Merciful,
  the Compassionate, etc. Some Christians have opined that cruelty came
__into the_world_with_“original Sin;” but how do_they account for the
 _hideous waste_of life and the fearful destructiveness of the_fishes
_ which certainly_never learned anything from man? The mystery of the
_ cruelty of things can be_explained only by_a_Law_without a Law-giver.

Footnote 64:

_ The three things not to_be praised before death in Southern_Europe are
  a horse, a priest_and a woman; and it has_become a popular saying that
_ only_fools prophesy before the event.

Footnote_65:

  Arab._“Samn” =_butter melted and_skimmed. See vol. i. 144.

Footnote 66:

_ This is_a mere rechauffé of the Barber’s_tale_of his Fifth_Brother
__(vol. i._335). In addition_to_the authorities_there_cited I may
  mention the_school_reading-lesson in Addison’s Spectator derived from
 _Galland’s version of “Alnaschar_and_his basket of Glass;”_the Persian
  version of_the Hitopadesa or “Anwár-i-Suhayli” (Lights of_Canopes) by
_ Husayn_Vá’iz; the Foolish Sachali of “Indian Fairy Tales” (Miss
  Stokes);_the allusion in Rabelais to the_fate of the “Shoemaker_and
 _his_pitcher of milk”_and_the “Dialogues_of creatures moralised”
  (1516), whence probably_La Fontaine_drew his fable, “La Laitière et_le
  Pot au_lait.”

Footnote_67:

  Arab. “Násik,” a religious,_a man of Allah from Nask,_devotion:
  somewhat like Sálik_(Dabistan_iii._251).

Footnote 68:

  The well-known_Egyptian term for a peasant, a_husbandman, extending
 _from the Nile to beyond Mount Atlas.

Footnote_69:

_ This is again, I note,_the_slang sense of “’Azím,” which in_classical