text:
Page:Observations on Man 1834.djvu/17

 The general method of explaining the automatic motions by the doctrine of vibrations 59

The generation and association of motory vibratiuncles 64

The general method of explaining the voluntary and semivoluntary motions 65

The manner in which the endeavour to obtain pleasure, and

remove pain, is generated 71

CHAP. II.

CONTAINING THE APPLICATION OF THE DOCTRINES OF VIBRATIONS AND ASSOCIATION TO EACH OF THE SENSATIONS AND MOTIONS IN PARTICULAR.

Sect. I.

The Sense of Feeling.

The several kinds of feeling, and the general causes of the different degrees of exquisiteness in this sense 73

An inquiry how far the sensations of heat and cold are agreeable to the doctrine of vibrations 75

An inquiry how far the phaenomena of wounds, burns, bruises, lacerations, inflammations, and ulcers, are agreeable to the doctrine of vibrations 80

An inquiry how far the phaenomena of itching and titillation are agreeable to the doctrine of vibrations 81

An inquiry how far the sensations attending pressure and muscular contraction are agreeable to the doctrine of vibrations 82

An inquiry how far the phaenomena of numbness and paralytical insensibilities are agreeable to the doctrine of vibrations 83

An inquiry how far the phaenomena of venomous bites and stings are agreeable to the doctrine of vibrations 85

An inquiry how far the tangible qualities of bodies admit of an explanation agreeable to the doctrine of vibrations 86

The manner in which we are enabled to judge of the seat of impressions made on the external surface of our bodies 88

title: Page:Observations on Man 1834.djvu/17


text:
Page:Observations on Man 1834.djvu/18

 The manner and degree in which we are enabled to judge of the seat of internal pains 89

The manner and degree in which the pleasures and pains of feeling contribute, according to the doctrine of association, to the formation of our intellectual pleasures and pains 91

The ideas generated by tangible impressions 92

The automatic motions which arise from tangible impressions 93

The manner and degree in which these automatic motions are influenced by voluntary and semi-voluntary powers 95

Sect. II.

The Sense of Taste.

The extent of the organ of taste, and the different powers lodged in the different parts of it 95

An inquiry how far the phaenomena of tastes, and their specific differences, are agreeable to the doctrine of vibrations 96

An inquiry how far the several sensations which affect the stomach and bowels are agreeable to the doctrine of vibrations 99

An inquiry how far the phaenomena of hunger are agreeable to the doctrine of vibrations 100

An inquiry how far the phaenomena of thirst are agreeable to the doctrine of vibrations 102

An inquiry how far the changes, generally made in the taste, in passing from infancy to old age, are agreeable to the doctrines of vibrations and association ib.

An inquiry how far the longings of pregnant women are agreeable to the doctrines of vibrations and association 104

The manner and degree in which the pleasures and pains of taste contribute, according to the doctrine of association, to the formation of our intellectual pleasures and pains 105

The ideas generated by the several tastes 106

The automatic motions which arise from the impressions made on the organ of taste ib.

The manner and degree in which these automatic motions are influenced by voluntary and semi-voluntary powers 111

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

title: Page:Observations on Man 1834.djvu/18


text:
Page:Observations on Man 1834.djvu/19

 Sect. III.

The Sense of Smell.

PAGE

The extent and powers of the organ of smell 113

An inquiry how far the general phaenomena of smell are agreeable to the doctrine of vibrations 114

An inquiry how far the specific differences of odours are agreeable to the doctrine of vibrations 115

The manner and degree in which pleasant and unpleasant odours contribute, according to the doctrine of association, to the formation of our intellectual pleasures and pains 116

The ideas generated by the several odours 117

The automatic motions which arise from the impressions made on the organ of smell ib.

The manner and degree in which these automatic motions are influenced by voluntary and semi-voluntary powers 119

Sect. IV.

The Sense of Sight.

The immediate organ of sight, and its powers 120

An inquiry how far the phaenomena of colours are agreeable to the doctrine of vibrations 121

An inquiry how far flashes of light from strokes in the eye, dark spots, and giddiness, are agreeable to the doctrine of vibrations 124

An inquiry how far the judgments made by sight, concerning magnitude, distance, motion, figure, and position, are agreeable to the doctrine of association 126

An inquiry how far the phaenomena of single and double vision are agreeable to the doctrine of association 129

The manner and degree in which agreeable and disagreeable impressions made on the eye contribute, according to the doctrine of association, to the formation of our intellectual pleasures and pains 130

The ideas generated by visible impressions 131

The automatic motions which are excited by impressions made on the eye 135

The manner and degree in which these automatic motions are influenced by voluntary and semi-voluntary powers 139

title: Page:Observations on Man 1834.djvu/19


text:
Page:Observations on Man 1834.djvu/20

 Sect. V.

The Sense of Hearing.

PAGE

The immediate organ of hearing, and the general uses of the several parts of the external and internal ear 140

An inquiry how far the phaenomena of musical and other inarticulate sounds are agreeable to the doctrine of vibrations 141

An inquiry how far the judgments, which we make concerning the distance and position of the sounding body, are agreeable to the doctrine of association 143

An inquiry how far the power of distinguishing articulate sounds depends upon association 144

The doctrine of sounds illustrates and favours that of the vibrations of the small medullary particles 145

The manner and degree in which agreeable and disagreeable sounds contribute, according to the doctrine of association, to the formation of our intellectual pleasures and pains 146

The ideas generated by audible impressions 147

The automatic motions excited by impressions made on the ear 149

The manner and degree in which these automatic motions are influenced by voluntary and semi-voluntary powers 150

Sect. VI.

The Desire of the Sexes towards each other.

An inquiry how far the desires of the sexes towards each other are of a factitious nature, and agreeable to the theory of these papers 150

Sect. VII.

Other Motions, automatic and voluntary, not considered in the foregoing Sections of this Chapter.

An inquiry how far the motions of the heart, ordinary and extraordinary, are agreeable to the foregoing theory 153

title: Page:Observations on Man 1834.djvu/20


text:
Page:Observations on Man 1834.djvu/21

 PAGE

An inquiry how far the action of respiration, with those of sighing, coughing, &c. are agreeable to the foregoing theory 156

An inquiry how far convulsive motions are agreeable to the foregoing theory 160

An inquiry how far the actions of walking, handling, and speaking, are agreeable to the foregoing theory 161

Sect. VIII.

The Relation which the foregoing Theory bears to the Art of Physic.

The art of physic affords many proper tests of the doctrines of vibrations and association; and may receive considerable improvement from them, if they be true 166

CHAP. III.

CONTAINING A PARTICULAR APPLICATION OF THE FOREGOING THEORY TO THE PHAENOMENA OF IDEAS, OR OF UNDERSTANDING, AFFECTION, MEMORY, AND IMAGINATION.

Sect. I.

Words, and the Ideas associated with them.

Words and phrases must excite ideas in us by association; and they excite ideas in us by no other means 169

The manner in which ideas are associated with words 170

Consequences of this association of ideas with words 175

The nature of characters intended to represent objects and ideas immediately, and without the intervention of words 182

The use of the foregoing theory for explaining the nature of figurative words and phrases, and of analogy 183

The use of the foregoing theory for explaining the languages and method of writing of the first ages of the world 187

The general nature of a philosophical language; with short hints concerning the methods in which one might be constructed 199

title: Page:Observations on Man 1834.djvu/21


text:
Page:Observations on Man 1834.djvu/22

 An illustration and confirmation of the general doctrine of association, taken from the particular associations which take place in respect of language 201

Illustrations from musical sounds, colours, and tastes 202

Sect. II.

Propositions, and the Nature of Assent.

The nature of assent and dissent, and the causes from which they arise 204

Rules for the ascertainment of truth, and advancement of knowledge, drawn from the mathematical methods of considering quantity 210

A general application of the theory of this and the foregoing section to the several branches of science 222

Sect. III.

The Affections in general.

The origin and nature of the passions in general 231

Sect. IV.

Memory.

An inquiry how far the phaenomena of memory are agreeable to the foregoing theory 235

Sect. V.

Imagination, Reveries, and Dreams.

An inquiry how far the phaenomena of imagination, reveries, and dreams, are agreeable to the foregoing theory 240

title: Page:Observations on Man 1834.djvu/22


text: Page:Observations on Man 1834.djvu/23

title: Page:Observations on Man 1834.djvu/23


text:
Page:Observations on Man 1834.djvu/24

 Sect. III.

The Pleasures and Pains of Self-interest.

PAGE

An inquiry how far the pleasures and pains of self-interest are agreeable to the foregoing theory 287

Sect. IV.

The Pleasures and Pains of Sympathy.

An inquiry how far the pleasures and pains of sympathy are agreeable to the foregoing theory 295

Sect. V.

The Pleasures and Pains of Theopathy.

An inquiry how far the pleasures and pains of theopathy are agreeable to the foregoing theory 305

Sect. VI.

The Pleasures and Pains of the Moral Sense.

An inquiry how far the pleasures and pains of the moral sense are agreeable to the foregoing theory 309

Conclusion.

Containing some remarks on the mechanism of the human mind 313

title: Page:Observations on Man 1834.djvu/24


text:
Page:Observations on Man 1834.djvu/25

 THE SECOND PART.

INTRODUCTION.

PAGE

Distribution of the Second Part 323

CHAP. I.

THE BEING AND ATTRIBUTES OF GOD AND OF NATURAL RELIGION.

Something must have existed from all eternity 325

There must be an infinite and independent Being ib.

The infinite and independent Being is endued with infinite power and knowledge 327

God is infinitely benevolent 330

Five notions of infinite benevolence considered and compared together 338

There is but one God 341

God is a spiritual Being ib.

God is an eternal and omnipresent Being 343

God is an immutable Being 344

God is a free Being ib.

Holiness, justice, veracity, mercy, and all other moral perfections, ought to be ascribed to God in an infinite degree 345

God is to be considered by us not only as our Creator, but also as our Governor, Judge, and Father 347

The foregoing evidences for the divine attributes afford a proper foundation for natural religion 350

Natural religion receives great light and confirmation from revealed 352

Religion pre-supposes free-will in the popular and practical sense, i.e. it pre-supposes a voluntary power over our affections and actions 355

Religion does not pre-suppose free-will in the philosophical sense, i.e. it does not pre-suppose a power of doing different things, the previous circumstances remaining the same 357

The infinite power and knowledge of God exclude free-will in the philosophical sense 363

title: Page:Observations on Man 1834.djvu/25


text:
Page:Observations on Man 1834.djvu/26

 CHAP. II.

THE TRUTH OF THE CHRISTIAN RELIGION.

PAGE

The genuineness of the Scriptures proves the truth of the facts contained in them 367

The genuineness of the Scriptures proves their divine authority 370

The truth of the principal facts contained in the Scriptures proves their divine authority 371

Three different suppositions, which may be made concerning the divine inspiration of the Scriptures ib.

The manner in which the Scriptures have been handed down from age to age, proves both their genuineness and truth 374

The great importance of the Scriptures proves their genuineness and truth 375

The language, style, and manner of writing used in the Scriptures, prove their genuineness 382

The great number of particular circumstances of time, place, persons, &c. mentioned in the Scriptures, prove both their genuineness and truth 383

The agreement of the Scriptures with history, natural and civil, is a proof of their genuineness and truth 387

The agreement of the books of the Old and New Testaments with themselves and each other, is an argument both of their genuineness and truth 398

The unity of design, which appears in the dispensations recorded in the Scriptures, is an argument not only of their truth and genuineness, but also of their divine authority 401

Divine communications, miracles, and prophecies, are agreeable to natural religion, and seem even necessary in the infancy of the world 407

The objections made against the miracles recorded in the Scriptures, from their being contrary to the course of nature, is of little or no force 410

The historical evidences for the genuineness, truth, and divine authority of the Scriptures, do not grow less from age to age, but rather increase 415

The prophecies delivered in the Scriptures prove their divine authority 416

The obscurity of the prophecies does not invalidate this proof 420

title: Page:Observations on Man 1834.djvu/26


text:
Page:Observations on Man 1834.djvu/27

 PAGE

The double uses and applications of the types and prophecies are no objection to the evidences deducible from them, but rather a confirmation of these evidences 422

The application of the types and prophecies of the Old Testament, by the writers of the New, does not weaken the authority of these writers, but rather confirms it 423

The moral characters of Christ, the prophets, and apostles, prove the truth and divine authority of the Scriptures 426

The excellence of the doctrines contained in the Scriptures is an evidence of their divine authority 429

The many advantages which have accrued to the world from the Patriarchal, Judaical, and Christian revelations, prove the divine authority of the Scriptures 431

The wonderful nature and superior excellence, of the attempt made by Christ and his apostles, are evidences of their divine authority 433

The manner in which the love of God, and of our neighbour, is taught and inculcated in the Scriptures, is an evidence of their divine authority ib.

The doctrine of the necessary subserviency of pain to pleasure, unfolded in the Scriptures, is an evidence of their divine authority 434

The mutual instrumentality of beings to each other's happiness and misery, unfolded in the Scriptures, is an argument of their divine authority 435

The divine authority of the Scriptures may be inferred from the superior wisdom of the Jewish laws, considered in a political light, and from the exquisite workmanship shewn in the tabernacle and temple 436

The want of universality in the publication of revealed religion, is no objection to it; but, on the contrary, the time and manner in which the Scriptures were written, and delivered to the world, are arguments for their divine authority 437

The exclusion of all great degrees of enthusiasm and imposture from the characters of Christ, the prophets and apostles, proves their divine authority 439

The reception which Christ, his forerunners and followers, with their doctrines, have met with in all ages, is an argument of their divine authority 440

The reception which false religions have met with in the world, are arguments of the truth of the Christian 441

title: Page:Observations on Man 1834.djvu/27


text:
Page:Observations on Man 1834.djvu/28

 CHAP. III.

THE RULE OF LIFE.

Sect. I.

The Rule of Life, as deducible from the Practice and Opinions of Mankind.

PAGE

The practice of mankind affords some direction in respect of the rule of life 445

The opinions of mankind afford a better direction in respect of the rule of life, than their practice 446

The rule of life drawn from the practice and opinions of mankind is favourable to the cause of virtue 447

This rule corrects and improves itself perpetually 452

Sect. II.

The Regard due to the Pleasures and Pains of Sensation, in forming the Rule of Life.

The pleasures of sensation ought not to be made a primary pursuit 454

The pursuit of sensible pleasure ought to be regulated by the precepts of piety, benevolence, and the moral sense 457

Practical rules concerning diet 459

Practical rules concerning the commerce between the sexes 465

Practical rules concerning the hardships, pains, and uneasinesses, which occur in the daily intercourses of life 471

Sect. III.

The Regard due to the Pleasures and Pains of Imagination in forming the Rule of Life.

The pleasures of imagination ought not to be made a primary pursuit 473

title: Page:Observations on Man 1834.djvu/28


text:
Page:Observations on Man 1834.djvu/29

 PAGE

The pursuit of the pleasures of imagination ought to be regulated by the precepts of benevolence, piety, and the moral sense 475

Practical rules concerning the elegancies and amusements of life 477

Practical rules concerning mirth, wit, and humour 479

Practical rules concerning the polite arts, and particularly of painting, music, and poetry 480

Practical rules concerning the pursuit of science 481

Practical rules concerning the ignorance, difficulties, and perplexities in which we find ourselves involved 482

Sect. IV.

The Regard due to the Pleasures of Honour, and the Pains of Shame, in forming the Rule of Life.

The pleasures of honour ought not to be made a primary pursuit 483

The pleasures of honour may be obtained in their greatest degree, and highest perfection, by paying a strict regard to the precepts of benevolence, piety, and the moral sense 485

Practical observations on the nature of humility, and the methods of attaining it 487

Sect. V.

The Regard due to the Pleasures and Pains of Self-interest in forming the Rule of Life.

The pleasures of self-interest ought not to be made a primary pursuit 491

A strict regard to the precepts of benevolence, piety, and the moral sense, favours even gross self-interest, and is the only method by which the refined and rational can be secured 496

Practical observations on self-interest and self-annihilation 497

title: Page:Observations on Man 1834.djvu/29


text:
Page:Observations on Man 1834.djvu/30

 Sect. VI.

The Regard due to the Pleasures and Pains of Sympathy, in forming the Rule of Life.

PAGE

The pleasures of sympathy improve those of sensation, imagination, ambition, and self-interest; and unite with those of theopathy and the moral sense: they are self-consistent, and admit of an unlimited extent; and consequently they may be our primary pursuit 498

Practical rules for augmenting the benevolent affections, and suppressing the malevolent ones 503

Practical rules for the conduct of men towards each other in society 504

The duties arising from the principal relations of life 509

Sect. VII.

The Regard due to the Pleasures and Pains of Theopathy, in forming the Rule of Life.

The love of God regulates, improves, and perfects all the other parts of our nature, and affords a pleasure superior, in kind and degree, to all the rest; and therefore is our primary pursuit and ultimate end 514

Practical rules concerning the theopathetic affections, faith, fear, gratitude, hope, trust, resignation, and love 518

Practical rules concerning the manner of expressing the theopathetic affections by prayer, and other religious exercises 528

Sect. VIII.

The Regard due to the Pleasures and Pains of the Moral Sense, in forming the Rule of Life.

The moral sense ought to be made the immediate guide of our actions on all sudden emergencies 531

title: Page:Observations on Man 1834.djvu/30


text:
Page:Observations on Man 1834.djvu/31

 PAGE

Practical rules for the regulation and improvement of the moral sense 532

General corollaries to the seven last Sections 533

Sect. IX.

The Rule of Faith.

An inquiry how far faith in natural and revealed religion, also in the particular tenets of christian churches, is necessary for the purification and perfection of our natures 537

CHAP. IV.

THE EXPECTATIONS OF MANKIND, HERE AND HEREAFTER, IN CONSEQUENCE OF THEIR OBSERVANCE OR VIOLATION OF THE RULE OF LIFE.

Sect. I.

The Expectation of Individuals in the present Life.

It is probable, that most or all men receive more happiness than misery in their passage through the present life 545

The balance cannot be much in favour even of the most happy, during the present life 546

Virtue has always the fairest prospect even in this life, and vice is always exposed to the greatest hazards 547

And yet it does not seem at all probable, that happiness is exactly proportioned to virtue in the present life 548

title: Page:Observations on Man 1834.djvu/31


text:
Page:Observations on Man 1834.djvu/32

 Sect. II.

The Expectation of Bodies Politic, the Jews in particular, and the World in general, during the present State of the Earth.

PAGE

It is probable, that all the present civil governments will be overturned 549

It is probable, that the present forms of church government will be dissolved 551

It is probable, that the Jews will be restored to Palestine 553

The Christian religion will be preached to, and received by, all nations 555

It is not probable that there will be any pure or complete happiness before the destruction of this world by fire 557

Sect. III.

A future State after the Expiration of this Life.

It is probable, from the mere light of nature, that there will be a future state 558

The Christian revelation gives us an absolute assurance of a future state 565

The rewards and punishments of a future life will far exceed the happiness and misery of this, both in degree and duration 566

It is probable, that the future happiness of the good will be of a spiritual nature; but the future misery of the wicked may be both corporeal and mental 568

It seems probable, that the soul may remain in a state of inactivity, though perhaps not of insensibility, from death to the resurrection 571

Sect. IV.

The Terms of Salvation.

It follows from the foregoing theory of our intellectual pleasures and pains, as well as from other ways of considering them, that the bulk of mankind are not qualified for pure, unmixed happiness 572

title: Page:Observations on Man 1834.djvu/32


text:
Page:Observations on Man 1834.djvu/33

 PAGE

It follows from the declarations of the Scriptures, that the bulk of mankind are not qualified for the mansions of the blessed 573

A practical application of this doctrine to the real circumstances of mankind 574

Sect. V.

The final Happiness of all Mankind in some distant future State.

It is probable from reason, that all mankind will be made happy ultimately 581

It is probable from the Scriptures, that all mankind will be made happy ultimately 585

Conclusion 593

title: Page:Observations on Man 1834.djvu/33


text: Dictionary of National Biography, 1885-1900/Grimald, Nicholas


text:
User:Alegend

Hello, I am Alegend, and I am ready to eat butter! XD

title: User:Alegend


text:
Page:Popular tales from the Norse (1912).djvu/168

clxii done, because they may be left to speak for themselves, and must stand or fall by their own words and actions. The tales of all races have a character and manner of their own. Among the Hindoos the straight stem of the story is overhung with a network of imagery which reminds one of the parasitic growth of a tropical forest. Among the Arabs the tale is more elegant, pointed with a moral, and adorned with tropes and episodes. Among the Italians it is bright, light, dazzling, and swift. Among the French we have passed from the woods, and fields, and hills, to my lady's boudoir,—rose-pink is the prevailing colour, and the air is loaded with patchouli and mille fleurs. We miss the song of birds, the modest odour of wild-flowers, and the balmy fragrance of the pine forest. The Swedes are more stiff, and their style is more like that of a chronicle than a tale. The Germans are simple, hearty, and rather comic than humorous; and M. Moe has well said, that as we read them it is as if we sat and listened to some elderly woman of the middle class, who recites them with a clear, full, deep voice. In Scotland the few that have been collected by Mr. Robert Chambers are as good in tone and keeping as anything of the kind in the whole range of such popular collections. The wonderful


text:
Author:Jørgen Engebretsen Moe

Works
Translated:
 * Norske Folkeeventyr [Norwegian Folk Tales] 4 vols. 1841-1844
 * Norske huldreeventyr og folkesagn [Norwegian Fairy Tales and Folk Legends] 3 vols. 1845-1848
 * Popular Tales from the Norse George Dasent

title: Author:Jørgen Engebretsen Moe


text:
Page:Popular tales from the Norse (1912).djvu/169

Rh likeness which is shewn between such tales as "The Black Bull of Norroway" in Mr. Chambers's collection, and Katie Woodencloak in these Norse Tales, is to be accounted Wilson has given an analysis in the Transactions of the Asiatic Society, vol. i. sect. 2. The Hitopadesa, or "Wholesome Instruction," a selection of tales and fables from the Pantcha-Tantra, first edited by Carey at Serampore in 1804; again by Hamilton in London in 1810; again in Germany by A. W. von Schlegel in 1829, an edition which was followed in 1831 by a critical commentary by Lassen; and again in 1830 at Calcutta with a Bengali and English translation. The work had been translated into English by Wilkins so early as 1787, when it was published in London, and again by Sir William Jones, whose rendering, which is not so good as that by Wilkins, appeared after his death in the collected edition of his works. Into German it has been translated in a masterly way by Max Müller, Leipzig, Brockhaus, 1844. Versions of these Sanscrit collections, the date of the latter of which is ascribed to the end of the second century of the Christian era, varying in many respects, but all possessing sufficient resemblance to identify them with their Sanscrit originals, are found in almost every Indian dialect, and in Zend, Arabic, Persian, Hebrew, Greek, and Turkish. We are happy to be able to state here that the eminent Sanscrit scholar, Professor Benfey of Gottingen, is now publishing a German translation of the Pantcha-Tantra, which will be accompanied by translations of numerous compositions of the same kind, drawn from unpublished Sanscrit works, and from the legends current amongst the Mongolian tribes. The work will be preceded by an introduction embracing the whole question of the origin and diffusion of fables and popular tales. The following will be the title of Prof. Benfey's


text:
Page:Popular tales from the Norse (1912).djvu/170

 clxiv for by no theory of the importation of this or that particular tale in later times from Norway, but by the fact that the Lowland Scots, among whom these tales were


text:
Page:Popular tales from the Norse (1912).djvu/171

 Rh told, were lineal descendants of Norsemen, who had either seized the country in the Viking times, or had been driven into it across the Border after the Norman Conquest.


text:
Executive Order 926

It is hereby ordered that all per diem employees and other day laborers in the Federal public service, wherever employed, whose employment extends through and beyond the first Monday in September, commonly known as Labor Day and set apart as a legal public holiday for certain branches of the public service by the act of June 28, A. D., 1894, be excused from work on said day, and the said day is declared to be a holiday for all purposes for said per diem employees and laborers.

. ,
 * August 8, 1908.

title: Executive Order 926


text: Talk:Executive Order 926

title: Talk:Executive Order 926


text:
Page:Popular tales from the Norse (1912).djvu/173

Rh Norse feeling of making the best of everything, and keeping a good face to the foe. The language and tone are perhaps rather lower than in some other collections,


text:
Page:Popular tales from the Norse (1912).djvu/174

clxviii but it must be remembered that these are the tales of "hempen homespuns," of Norse yeomen, of Norske Bonder, who call a spade a spade, and who burn tallow, not wax; and yet in no collection of tales is the general tone so chaste, are the great principles of morality better worked out, and right and wrong kept so steadily in sight. The general view of human nature is good and kindly. The happiness of married life was never more prettily told than in "Gudbrand on the Hillside," p. 149, where the tenderness of the wife for her husband weighs down all other considerations; and we all agree with M. Moe that it would be well if there were many wives like Gudbrand's. The balance, too, is very evenly kept between the sexes;


text:
Page:Popular tales from the Norse (1912).djvu/175

Rh for if any wife should point with indignation at such a tale as "Not a Pin to choose between them," p. 173, where wives suffer; she will be amply avenged when she reads "The Husband who was to mind the House," p. 269, where the husband has decidedly the worst of the bargain, and is punished as he deserves.

Of particular characters, one occurs repeatedly. This is that which we have ventured, for want of a better word, to call "Boots," from that widely-spread tradition in English families, that the youngest brother is bound to do all the hard work his brothers set him, and which has also dignified him with the term here used. In Norse he is called "Askefis," or "Espen Askefjis." By M. Moe he


text:
Page:Popular tales from the Norse (1912).djvu/176

 clxx is called "Askepot," a Danish word which the readers of Grimm's Tales will see at once is own brother to Aschenpüttel. The meaning of the word is "one who pokes about the ashes and blows up the fire"; one who does dirty work, in short; and in Norway, according to M. Moe, the term is almost universally applied to the youngest son of the family. He is Cinderella's brother, in fact; and just as she had all the dirty work put upon her by her sisters, he meets with the same fate from his brothers. He is generally the youngest of three, whose names are often Peter and Paul, as in No. XLII. (p. 295), and who despise, cry down, and mock him. But he hasin him that deep strength of character and natural power upon which the good powers always smile. He is the man whom Heaven helps, because he can help himself; and so, after his brothers try and fail, he alone can watch in the barn, and tame the steed, and ride up the glass hill, and gain the Princess and half the kingdom. The Norse "Boots" shares these qualities in common with the "Pinkel" of the Swedes, and the Dummling of the


text:
Page:Popular tales from the Norse (1912).djvu/177

 Rh Germans, as well as with our "Jack the Giant Killer," but he starts lower than these—he starts from the dustbin and the coal-hole. There he sits idle whilst all work; there he lies with that deep irony of conscious power, which knows its time must one day come, and meantime can afford to wait. When that time comes, he girds himself to the feat, amidst the scoffs and scorn of his flesh and blood; but even then, after he has done some great deed, he conceals it, returns to his ashes, and again sits idly by the kitchen-fire, dirty, lazy, and despised, until the time for final recognition comes, and then his dirt and rags fall off,—he stands out in all the majesty of his royal robes, and is acknowledged once for all a king. In this way does the consciousness of a nation, and the mirror of its thought, reflect the image and personification of a great moral truth, that modesty, endurance, and ability will sooner or later reap their reward, however much they may be degraded, scoffed at, and despised by the proud, the worthless, and the overbearing.

As a general rule, the women are less strongly marked than the men; for these Tales, as is well said, are uttered "with a manly mouth; and none of the female characters, except perhaps "The Mastermaid," and "Tatterhood," can compare in strength with "The Master-Smith," "The Master-Thief," "Shortshanks," or "Boots." Still the true womanly type comes out in full play in such tales as "The Two Step-sisters," p. 113; East o' the Sun and West


text:
Page:Popular tales from the Norse (1912).djvu/178

 clxxii o' the Moon," p. 22; "Bushy Bride," p. 322, and "The Twelve Wild Ducks," p. 51. In all these the lassie is bright, and good, and helpful; she forgets herself in her eagerness to help others. When she goes down the well after the unequal match against her step-sister in spinning bristles against flax; she steps tenderly over the hedge, milks the cow, shears the sheep, relieves the boughs of the apple-tree,—all out of the natural goodness of her heart. When she is sent to fetch water from the well, she washes and brushes, and even kisses, the loathsome head; she believes what her enemies say, even to her own wrong and injury; she sacrifices all that she holds most dear, and at last even herself, because she is made to believe that it is her brother's wish. And so on her, too, the good powers smile. She can understand and profit by what the little birds say; she knows how to choose the right casket. And at last, after many trials, all at once the scene changes, and she receives a glorious reward, while the wicked stepmother and her ugly daughter meet with a just fate. Nor is another female character less tenderly drawn in "Hacon Grizzlebeard," p. 39, where we see the proud, haughty princess subdued and tamed by natural affection into a faithful, loving wife. We sympathise with her more than with the "Patient Grizzel" of the poets, who is in reality too good, for her story has no relief; while in Hacon Grizzlebeard we begin by being angry at the princess's pride; we are glad at the retribution which overtakes her, but we are gradually melted at her sufferings and hardships when she gives up all for the Beggar and follows him; we burst into tears with her when she exclaims, "Oh the Beggar, and the babe, and the cabin!" and we rejoice


text:
Page:Popular tales from the Norse (1912).djvu/179

 Rh with her when the Prince says, "Here is the Beggar, and there is the babe, and so let the cabin burn away."

Nor is it unprofitable here to remark how the professions fare when they appear in these tales. The Church cannot be said to be treated with respect, for "Father Lawrence" is ludicrously deceived and scurvily treated by the Master Thief, p. 232; nor does the priest come off any better in "Goosey Grizzel," p. 221, where he is thrown by the Farmer into the wet moss. Indeed it seems. as if the popular mind were determined to revenge itself when left to itself, for the superstition of Rome on the one hand, and the severity of strict Lutheranism on the other. It has little to say of either of them, but when it does speak, its accents are not those of reverence and love. The Law, too, as represented by those awful personages, the Constable, the Attorney, and the Sheriff in "The Mastermaid," p. 71, is held up to ridicule, and treated with anything but tenderness. But there is one profession for which a good word is said, a single word, but enough to shew the feeling of the people. In "The Twelve Wild Ducks," p. 51, the king is "as soft and kind" to Snow-white and Rosey-red "as a doctor,"—a doctor, alas! not of laws, but of medicine; and thus this profession, so often despised, but in reality the noblest, has homage paid to it in that single sentence, which neither the Church with all its dignity, nor the Law with all its cunning, have been able to extort from the popular mind. Yet even this profession has a hard word uttered against it in "Katie Woodencloak," p. 357, where the doctor takes a great fee from the wicked queen to say she will never be well unless she has some of the Dun Bull's flesh to eat.


text:
Page:Popular tales from the Norse (1912).djvu/180

 clxxiv And now it is time to bring this Introduction to an end, lest it should play the Wolf's part to Odin, and swallow up the Tales themselves. Enough has been said, at least, to prove that even nursery tales may have a science of their own, and to shew how the old Nornir and divine spinners can revenge themselves if their old wives' tales are insulted and attacked. The inquiry itself might be almost indefinitely prolonged, for this is a journey where each turn of the road brings out a new point of view, and the longer we linger on our path, the longer we find something fresh to see. Popular mythology is a virgin mine, and its ore, so far from being exhausted or worked out, has here, in England at least, been scarcely touched. It may, indeed, be dreaded lest the time for collecting such English traditions is not past and gone; whether the steam-engine and printing-press have not played their great work of enlightenment too well; and whether the popular tales, of which, no doubt, the land was once full, have not faded away before those great inventions, as the race of Giants waned before the might of Odin and the Æsir. Still the example of this very Norway, which at one time was thought, even by her own sons, to have few tales of her own, and now has been found to have them so fresh and full, may serve as a warning not to abandon a search, which, indeed, can scarcely be said to have been ever begun; and to suggest a doubt whether the ill success which may have attended this or that particular attempt, may not have been from the fault rather of the seekers after traditions, than from the want of the traditions themselves. In point of fact, it is a matter of the utmost difficulty to gather such tales


text:
Page:Popular tales from the Norse (1912).djvu/181

 Rh in any country, as those who have collected them most successfully will be the first to confess. It is hard to make old and feeble women, who generally are the depositaries of these national treasures, believe that the inquirer can have any real interest in the matter. They fear that the question is only put to turn them into ridicule; for the popular mind is a sensitive plant; it becomes coy, and closes its leaves at the first rude touch; and when once shut, it is hard to make these aged lips reveal the secrets of the memory. There they remain, however, forming part of an under-current of tradition, of which the educated classes, through whose mind flows the bright upper-current of faith, are apt to forget the very existence: things out of sight, and therefore out of mind. Now and then a wave of chance tosses them to the surface from those hidden depths, and all Her Majesty's inspectors of schools are shocked at the wild shapes which still haunt the minds of the great mass of the community. It cannot be said that the English are not a superstitious people. Here we have gone on for more than a hundred years proclaiming our opinion that the belief in witches, and wizards, and ghosts, and fetches, was extinct throughout the land. Ministers of all denominations have preached them down, and philosophers convinced all the world of the absurdity of such vain superstitions; and yet it has been reserved for another learned profession, the Law, to produce in one trial at the Staffordshire assizes, a year or two ago, such a host of witnesses, who firmly believed in witchcraft, and swore to their belief in spectre dogs and wizards, as to shew that, in the Midland counties at least, such traditions are anything but extinct. If so much of


text:
Page:Popular tales from the Norse (1912).djvu/182

 clxxvi the bad has been spared by steam, by natural philosophy, and by the Church, let us hope that some of the good may still linger along with it, and that an English Grimm may yet arise who may carry out what Mr. Chambers has so well begun in Scotland, and discover in the mouth of an Anglo-Saxon Gammer Grethel, some, at least, of those popular tales which England once had in common with all the Aryan race.

For these Norse Tales one may say that nothing can equal the tenderness and skill with which MM. Asbjörnsen and Moe have collected them. Some of that tenderness and beauty may, it is hoped, be found in this English translation; but to those who have never been in the country where they are current, and who are not familiar with that hearty simple people, no words can tell the freshness and truth of the originals. It is not that the idioms of the two languages are different, for they are more nearly allied, both in vocabulary and construction, than any other two tongues, but it is the face of nature herself, and the character of the race that looks up to her, that fail to the mind's eye. The West Coast of Scotland is something like that nature in a general way, except that it is infinitely smaller and less grand; but that constant, bright blue sky, those deeply-indented, sinuous, gleaming friths, those headstrong rivers and headlong falls, those steep hill-sides, those long ridges of fells, those peaks and needles rising sharp above them, those hanging glaciers and wreaths of everlasting snow, those towering endless pine forests, relieved by slender stems of silver birch, those green spots in the midst of the forest, those winding dales and upland lakes, those various shapes of


text:
Page:Popular tales from the Norse (1912).djvu/183

 Rh birds and beasts, the mighty crashing elk, the fleet reindeer, the fearless bear, the nimble lynx, the shy wolf, those eagles, and swans, and seabirds, those many tones and notes of Nature's voice making distant music through the twilight summer night, those brilliant, flashing, northern lights when days grow short, those dazzling, blinding storms of autumn snow, that cheerful winter frost and cold, that joy of sledging over the smooth ice, when the sharp-shod horse careers at full speed with the light sledge, or rushes down the steep pitches over the crackling snow through the green spruce wood—all these form a Nature of their own. These particular features belong in their fulness and combination to no other land. When in the midst of all this natural scenery we find an honest, manly race, not the race of the towns and cities, but of the dales and fells, free and unsubdued, holding its own in a country where there are neither lords nor ladies, but simple men and women, brave men and fair women, who cling to the traditions of their forefathers, and whose memory reflects as from the faithful mirror of their native steel the whole history and progress of their race—when all these natural features, and such a manly race meet; then we have the stuff out of which these tales are made, the living rock out of which these sharp-cut national forms are hewn. Then, too, our task of introducing them is over, we may lay aside our pen, and leave the reader and the tales to themselves. m


text:
Page:Popular tales from the Norse (1912).djvu/618

 432 sister to sleep in a room where there were twelve strong men sleeping, for she had fits, and if she had one in the night, they would be able to hold her, and would not disturb the rest of the house. So they agreed to this, and he carried her in his arms, because, he said, she was so tired, she was asleep, and laid her in a bed; he charged the men not to disturb her, and went himself to sleep in the next room. In the middle of the night he heard the men calling out, for they smelt a horrid smell, and tried to wake the woman—first one man gave her a blow, and then another, until all the men had struck her, but Ananzi took no notice of the noise. In the morning when he went in for his sister and found her dead, he declared they had killed her, and that he must have the twelve men; to this the townsmen said no, not supposing that all the men had killed her, but the men confessed that they had each given her a blow—so he would not be satisfied with less than the twelve, and he carried them off to the King, and delived them up.

THE KING AND THE ANT'S TREE.

was a King who had a very beautiful daughter, and he said whoever would cut down an ant's tree which he had in his kingdom, without brushing off the ants, should marry his daughter. Now a great many came and tried, but no one could do it, for the ants fell out upon them and stung them, and they were forced to brush them off There was always some one watching to see if they brushed the ants off.

Then Ananzi went, and the King's son was set to watch him.

When they showed him the tree, he said, "Why, that's nothing, I know I can do that." So they gave him the axe, and he began to hew, but each blow he gave the tree, he shook himself and brushed himself, saying all the while, "Did you see


text:
Page:History of West Australia.djvu/514

HARACTER, as understood by the nineteenth century, is the man; and that man abstracted from his character is an inconceivable entity. The vindication of character is essential; and if the moral constitution of a man is assailed at any one point wrongfully, the wounded one betakes himself to the lawyer's hospital and shows the moral part impaired. The lawyer has to carefully diagnose the case, which means the gleaning and sifting of a mass of information, containing an up-to-date history of the injured man's life, and last, but not least, the condemnatory apostrophes hurled at his head. The immediate inference to be drawn from this is that lawyers, to deal successfully with so disjointed an array of facts, must have keen and analytical mental faculties. From long empirical knowledge of character they have built up a complete psychology for themselves.

But law is of infinite extent. Not character alone, but civil rights must be upheld, and here again is manifested ingenuity, acuteness, and accuracy of detail. All respect the man who secures for them their rights,—those rights most cherished in a commercial age. Many are indebted to the legal skill of W. Horgan. Mr. Horgan was born on the 15th of June, 1834, at Macroom, in County Cork, Even in those early days Cork afforded good educational facilities, and Mr. Horgan was sent to the collegiate school of Doctor Moyinham in Cork. This doctor was one of the most eminent scholars of his day in Ireland, and a most successful teacher to boot. After a few terms Mr. Horgan deemed himself qualified, as far as rudimentary training went, to face the world. All know and have experienced how difficult a matter it is in the halcyon days of youth to choose a sphere of life. But with Mr. Horgan the divinity that shaped his ends was nought but natural tendency and instinct. Into the legal profession he unhesitatingly went, and he was eventually admitted as a member of King's Inn, Dublin, in Trinity Term, 1861. His success was rendered certain by the studious and persevering habits of his student life. Many a night can we fancy him sitting in a cold room until "all hours" in the morning, carefully digesting some dry and sickening portion of Roman law. A student's career consists of more tedious and unpalatable work than the public give him credit for. The most uninteresting parts of the profession have in this period to be mastered, and in passing it may be said that if a little jollity is added it is highly necessary and profitable.

Having finished his course at Dublin, Mr. Horgan returned to homeland and started practising at Cork. There he soon occupied a prominent position in the Home Rule movement under the celebrated Isaac Butt, Joe Ronayne, and Parnell. He successfully conducted election campaigns for the late Mr. Ronayne in two close contests, and his professional services were offered gratuitously. There was a limit to his career that made him yearn for lands afar off where indefinite possibilities were in store for the deserving. In 1875 he determined to leave Cork, home and friends, and seek his fortune in Australia. Time has proved that the step he took was well directed and fortunate. Arriving at Sydney he immediately set to work to gain a name for himself in this newer world. But even at this early period crowds of lawyers had flocked in from the four corners of the earth to that city, so that success, as the world goes, meant a certain time. He laboured for four years in New South Wales, whereupon he thought it advisable to break connection there and come to Western Australia. Such a decision must be commended, for practical insight told him that in a rising colony there is equal vantage-ground. He came here in January, 1881, and is still practising. He is the oldest qualified man in the legal profession of this colony.

The resources of his mind, however, were not to be bound down and restricted to the formal legal aspect of his life. As the champion of the colonists' rights, as the enthusiastic sympathiser with their needs, he appears in the next scene. He entered a political contest against Dr. Scott in 1886, but was unsuccessful. Failure is a greater stimulus than success to the daring mind, and at the next election, on the resignation of Mr. S. H. Parker, he stood a second time, and had a formidable opponent in the person of Mr. Septimus Burt, Q.C. This time he won his seat, after an exciting contest, by the narrow majority of three votes. His triumph was due largely to the bold progressive programme of Responsible Government, &c, tabulated in his line of policy, his opponent's platform being against Responsible Government. The public was indeed tired of the old mode of administration, and was loud in its clamours for Responsible Government. Mr. Burt was strenuously opposed to this democratic innovation, whereas Mr. Horgan was its strong advocate. His Parliamentary

title: Page:History of West Australia.djvu/514


text:
Page:History of West Australia.djvu/515

 career was brief and active, and devoted to democratic progress. His bold and fiery speeches will be remembered by those who had the pleasure of hearing them at the hustings and in Parliament. The outspoken declamations that hit hard and straight caused a sensational flutter in the House. Unsparing in his invectives against colonial conservatism and autocratic exclusiveness, he rendered special service by giving Reason precedence of Authority. When the general elections were held in 1889 he again contested the seat. This time, however, four candidates entered the arena, the other three being Dr. Scott, E. Keane, and W. Traylen. The contest resulted in Mr. Horgan, who was first favourite, losing the seat by three votes, through the overconfidence of some of his supporters, who split their votes with other candidates. The fickleness of public opinion is sufficient at times to reject one who could be its greatest benefactor. Evidently, at all events, the wind of popular favour had veered for some unaccountable reason. Suspecting duplicity, however, in the election, he lodged a petition against the return, but was unsuccessful in his suit, the expenses of which he had to pay to a well-nigh ruinous extent. In connection with this election a clever sheet descriptive of Mr. Horgan was issued, setting forth that he was a man of deeds, not words. He was sued by the late Geo. Walpole Leake for slander, and after two trials, occupying eight days, he was mulcted in heavy damages and costs.

His professional duties are now extensive and arduous. Besides his own private business he is a number of the Barristers' Admission Board. Various mines obtain his directorship, the chief one being the Stockyard Creek Gold Mining Company. He is a prominent member of the Margaret River Syndicate. When Golden Valley was first discovered, with all its immediate excitement and fascination, he was one of the original claimholders.

Mr. Horgan has conducted most of the causes célèbre, in conjunction with the present Mr. Justice Hensman, while practising at the Bar. His practice is an old-established and successful one. It was he who was originator of he now famous phrase, "the six families," and he applied it in a sarcastic sense, intending to convey that that sextet dominated the whole of Western Australia. The name still lingers, but change of time and circumstances is rendering any such stigma impossible.

EDMUND GILYARD LACEY.

ER great jarrah forests have been an invaluable source of wealth to Western Australia. Rearing their tall heads on the ironstone ridges of the high hills, standing as a huge phalanx on the long plains, and affording a delightful shelter from the powerful rays of the sun in the cool valleys, these mahogany monarchs have very materially helped to enrich colonists. Hardy and tenacious, they are the enemies of decay, and as articles of commercial utility will compare with any hardwood in the whole world. Numerous are the fortunes which have been made out of the umbrageous woods, and the one-time solemn sylvan scenes now resound with the jarring of saws and the sharp thud of many axes. Man has made many gaps in the woodland ranks, and the noble fronts have been serried by his onslaughts.

Mr. Lacey supplies a typical example of the beneficence of the jarrah forests. Edmund Gilyard Lacey was born in Yorkshire in 1843. The alluvial gold discoveries in Victoria were the cause of his father, Mr. James Lacey, leaving the old country and coming to Australia. The latter gentleman had heard of the great fortunes which were being found in Victoria, and every Australian mail brought news of a more and more startling nature of the golden wonders which adorned hilltop and valley and plain at Bendigo and Ballarat. Those who could possibly get away crowded the many sailing vessels, and each month landed on Victorian shores thousands of strong-minded and bodied men, eager to fight Nature and make her yield forth her wealth. Thus the first great influx of population to Australia took place, and the best stuff to develop and establish the colonies was secured. The father came out alone in 1854, but in 1855 his wife and youngest daughter followed him, while in 1857 the two remaining daughters and one son left England, and four months later stepped on the old jetty at Sandridge (Port Melbourne). Mr. James Lacey possessed at this time a farm at Templestowe, near Melbourne, where he subsequently spent many peaceful years. Mr. E.G. Lacey remained under the paternal roof until his twenty-first birthday. That herald of legal manhood saw him enter the commercial arena on his own account, to gain a place among the successful, or to shrink back among the unknown. He began as a carrier on the roads between Hoddle's Creek and Wood's Point, and for nine years pursued this avocation and made money by it.

title: Page:History of West Australia.djvu/515


text:
Page:History of West Australia.djvu/516

 Meanwhile, he had observed that there was wealth to be gained in mills, and, selling his carrier's business, in 1873 he went to Deniliquin, in New South Wales, and at Gulpha, hard by, erected a saw-mill plant. The woods thereabouts contained magnificent specimens of the giant eucalypti of the red-gum species, and these were felled and treated by Mr. Lacey. They were sent to various markets along the Murray, throughout the Riverina, and to Melbourne and Sydney, and, taking year by year, Mr. Lacey's enterprise thrived. He was soon able to purchase another business in the town of Deniliquin. Engaged largely in the timber trade and in a substantial butchering business, he led a busy life.

Looking away from his immediate surroundings, he decided that there were greater opportunities of making a fortune out of jarrah than out of red-gum. He had heard much of Western Australian forests and the splendid qualities of her woods, and at the latter end of 1879 he made up his mind, sold his timber and butchering business, packed his milling plant, and came to this colony. He reached here in 1880, and, with the aid of two men he brought with him and others employed locally, erected his plant at Mahogany Creek, on the York Road. He operated on the jarrah, and his trade relations expanded beyond his best anticipations. Each year saw his wealth augmented, his plant more powerful, and his assistants more numerous. At the inception of his local enterprise, he engaged but one small engine, but this was soon found insufficient, and at the time of his finally selling the business, thirteen years later, in 1893, he employed seven. Ten men were able to cope with his orders at the beginning, but in the course of a few years he engaged at one time as many as 120. Orders for jarrah came to the colony from all over the world, and naturally those engaged in a large way in the denuding of the woodlands gradually became wealthy. It was truly an auspicious day when Mr. Lacey determined to come to Western Australia. He was the first to open saw-milling plant and yards of any dimensions in Perth, and by means of his Mahogany Creek location and his success in Perth, in 1893 he retired from work with a competency.

Mr. Lacey was one of the earliest supporters of mining in this colony and he invested capital in Southern Cross and Murchison ventures He has acted on the directing boards of several companies, and is sill largely interested in mines. He also invested in Perth real estate, and at present (1896) holds city property from £30,000 to £40,000 in value. A keen business man, he carefully observes all that goes on around him, and he estimates with fair correctness whither certain events will lead.

JOHN GEORGE DUNN, F.R.G.S. DISCOVERER OF THE "WEALTH OF NATIONS."

HE pages of Western Australian biography should contain the stories of the brave, hardy men who enshrouded themselves amid the weird solemn deserts and discovered that which nature had so long securely hidden. They are not tales which should be lightly told, for prospectors endured many hardships, and passed for months and years the lives of exiles. In times further back than we can conceive nature silently deposited gold in the interior of Western Australia. The process by which she did this man knows not—he merely guesses. By nature's chemistry, by irresistible force, by the toppling down of mountains and the drift of atoms, by laws which acted together in happy relationship, glistening quartz appeared in which were resplendent lines of yellow gold. This may have taken days or years or æons—the prospector cares not. Then dim centuries of time passed, and man came upon earth. The Biblical Adam and Eve wooed in their earthly paradise and sinned. Out of that sin, probably, the desire for acquiring wealth arose. In course of time commerce assumed importance among the children of Adam. A symbol of wealth and exchange was required. Gold for many reasons was chosen.

But not yet was Australia decreed to be the habitation of those who esteemed this coloured metal a thing of value. The continent loomed darkly out of the oceans of the south. It waited. Then pioneers came and moved eagerly to and fro over this new country in search of its riches. Generations passed, and still the golden secrets of the Great Western interior were mutely kept by nature.

Rumours for years circulated among men that Mother Earth had dowered the Great West with mines of gold. It was then that these splendid prospectors began their work. They went over the ranges and into the valleys and peered anxiously here

title: Page:History of West Australia.djvu/516


text:
Category:Appletons No WP

__HIDDENCAT__ This category is for articles from the Appletons' Cyclopædia of American Biography for which no Wikipedia article has yet been identified.

title: Category:Appletons No WP


text: Popular Tales from the Norse/Origin

title: Popular Tales from the Norse/Origin


text:
Page:A Book of Nursery Rhymes.djvu/53

Rh Robin Redbreast sat upon a tree, Up went pussy-cat, and down went he; Down came pussy-cat, and away Robin ran; Says little Robin Redbreast, "Catch me if you can." Little Robin Redbreast jumped upon a wall, Pussy-cat jumped after him, and almost got a fall; Little Robin chirped and sang, and what did pussy say? Pussy-cat said "Mew," and Robin flew away.

title: Page:A Book of Nursery Rhymes.djvu/53


text:
Page:A Book of Nursery Rhymes.djvu/54

 hither, sweet Robin, And not be afraid, I would not hurt even a feather; Come hither, sweet Robin, And pick up some bread, To feed you this very cold weather

I don't mean to frighten you, Poor little thing, And pussy-cat is not behind me; So hop about pretty, And drop down your wing, And pick up some crumbs, And don't mind me.

title: Page:A Book of Nursery Rhymes.djvu/54


text:
User talk:182.3.138.204

Please do not add nonsense to Wikisource; it is considered vandalism. If you would like to experiment, use the sandbox. Thank you. -- George Orwell III (talk) 10:27, 30 October 2010 (UTC)

title: User talk:182.3.138.204


text:
Page:A Book of Nursery Rhymes.djvu/69

MOTHER STORIES 47

FOUR-AND-TWENTY tailors Went to kill a snail, The best man among them Durst not touch her tail;

She put out her horns Like a little Kyloe cow,

Run, tailors, run! or She'll kill you all e'en now.

title: Page:A Book of Nursery Rhymes.djvu/69


text:
Page:A Book of Nursery Rhymes.djvu/68

46 SNAIL, snail, put out your horn, Then I'll give you a barleycorn.

LADYBIRD, ladybird, fly away home, Your house is on fire, your children all gone, All but one, and her name is Ann, And she crept under the pudding-pan.

BURNIE bee, burnie bee, Tell me when your wedding be? If it be to-morrow day, Take your wings and fly away.

FIDDLE-de-dee, Fiddle-de-dee, The fly shall marry the bumble-bee. They went to the church and married was she, — The fly has married the bumble-bee.

title: Page:A Book of Nursery Rhymes.djvu/68


text:
1922 Encyclopædia Britannica/Cushing, Harvey

CUSHING, HARVEY (1869-      ), American surgeon, was born at Cleveland, O., April 8 1869. He graduated from Yale in 1891 and from the Harvard Medical School in 1895. After doing exceptional cerebral surgery abroad under Kocher at Berne and Sherrington at Liverpool he began private practice in Baltimore. Here at the age of 32 he was made associate professor of surgery at Johns Hopkins University, and at the hospital was placed in full charge of cases of surgery of the central nervous system. Yet he found time to write numerous monographs on surgery of the brain and spinal column and to make important contributions to bacteriology. He made (with Kocher) a study of intracerebral pressure and (with Sherrington) contributed much to the localization of the cerebral centres. In Baltimore he developed the method of operating with local anaesthesia, and his paper on its use in hernia gave him a European reputation. He has also made important contributions to the study of blood pressure in surgery. In 1911 he was appointed professor of surgery in the Harvard Medical School and surgeon-in-chief at the Peter Bent Brigham hospital in Boston. In 1913 he was made an hon. F.R.C.S. (London). In 1915, before the Clinical Congress of Surgeons in Boston, he showed the possibility of influencing stature by operating on the pituitary gland. During 1917-9 he was director of a U.S. base hospital attached to the B.E.F. in France. In 1918 he was made senior consultant in neurological surgery for the A.E.F. He held the rank of colonel in the Medical Corps of the U.S. army.


text:
Page:A Book of Nursery Rhymes.djvu/155

Rh Ten thousand pounds. to one penny, They had not all been drowned.

You parents all that children have, And you that have got none, If you would have them safe abroad, Pray keep them safe at home.

King of France went up the hill, With twenty thousand men; The King of France came down the hill, And ne'er went up again.

title: Page:A Book of Nursery Rhymes.djvu/155


text: 1911 Encyclopædia Britannica/Hartley, David


text:
Page:A Book of Nursery Rhymes.djvu/156

King Cole Was a merry old soul, And a merry old soul was he; He called for his pipe, And he called for his bowl, And he called for his fiddlers three.

And every fiddler he had a fine fiddle, And a very fine fiddle had he; "Twee tweedle dee, tweedle dee," went the fiddlers.

title: Page:A Book of Nursery Rhymes.djvu/156


text: Popular Tales from the Norse/Diffusion

title: Popular Tales from the Norse/Diffusion


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/40

22 The two Messrs. Andran and a certain N. N. (I cannot trouble myself with the names), who were the aunt's and Charlotte's partners, received us at the carriage-door, and took possession of their ladies, whilst I followed with mine.

We commenced with a minuet. I led out one lady after another, and precisely those who were the most disagreeable could not bring themselves to leave off. Charlotte and her partner began an English country dance, and you must imagine my delight when it was their turn to dance the figure with us. You should see Charlotte dance. She dances with her whole heart and soul: her figure is all harmony, elegance, and grace, as if she were conscious of nothing else, and had no other thought or feeling; and, doubtless, for the moment, every other sensation is extinct.

She was engaged for the second country dance, but promised me the third, and assured me, with the most agreeable freedom, that she was very fond of waltzing. "It is the custom here," she said, "for the previous partners to waltz together; but my partner is an indifferent waltzer, and will feel delighted if I save him the trouble. Your partner is not allowed to waltz, and, indeed, is equally incapable: but I observed during the country dance that you waltz well; so, if you will waltz with me, I beg you would propose it to my partner, and I will propose it to yours." We agreed, and it was arranged that our partners should mutually entertain each other.

We set off, and, at first, delighted ourselves with the usual graceful motions of the arms. With what grace, with what ease, she moved! When the waltz commenced, and the dancers whirled around each other in the giddy maze, there was some confusion, owing to the incapacity of some of the dancers. We judiciously remained still, allowing the others to weary themselves; and, when the awkward dancers had


text:
1922 Encyclopædia Britannica/Cust, Henry John Cockayne

CUST, HENRY JOHN COCKAYNE (1861-1917), English journalist, was born in London Oct. 10 1861. Educated at Eton and Trinity College, Cambridge, he entered the House of Commons as Unionist member for Stamford in 1890, but lost the seat in 1895. He was returned for Bermondsey in 1900 and sat till 1906. In 1892 Mr. (afterwards Lord) Astor made him editor of the Pall Mall Gazette, and for four years he held that post with distinction, gathering round him a brilliant staff (see 19.561). In politics and society his personal charm and esprit always gave promise of more than he ever achieved in the way of public life. But in Aug. 1914, at the outbreak of the World War, he founded the Central Committee for National Patriotic Organizations, and a Cust annual lecture “on some important current topic relating to the British Empire” was endowed in Nottingham University to commemorate his work. His Occasional Poems appeared in 1918, printed in Jerusalem. He was heir to the barony of Brownlow, a position which at his death fell to his brother, Adelbert Salusbury Cust (b. 1867). He died in London March 2 1917.


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/41

 Rh, we joined in, and kept it up famously together with one other couple,—Andran and his partner. Never did I dance more lightly. I felt myself more than mortal, holding this loveliest of creatures in my arms, flying with her as rapidly as the wind, till I lost sight of every other object; and O Wilhelm, I vowed at that moment, that a maiden whom I loved, or for whom I felt the slightest attachment, never, never should waltz with any one else but with me, if I went to perdition for it!—you will understand this.

"We took a few turns in the room to recover our breath. Charlotte sat down, and felt refreshed by partaking of some oranges which I had had secured,—the only ones that had been left; but at every slice which, from politeness, she offered to her neighbours, I felt as though a dagger went through my heart.

We were the second couple in the third country dance. As we were going down (and Heaven knows with what ecstasy I gazed at her arms and eyes, beaming with the sweetest feeling of pure and genuine enjoyment), we passed a lady whom I had noticed for her charming expression of countenance; although she was no longer young. She looked at Charlotte with a smile, then, holding up her finger in a threatening attitude, repeated twice in a very significant tone of voice the name of "Albert."

"Who is Albert," said I to Charlotte, "if it is not impertinent to ask?" She was about to answer, when we were obliged to separate, in order to execute a figure in the dance; and, as we crossed over again in front of each other, I perceived she looked somewhat pensive. "Why need I conceal it from you?" she said, as she gave me her hand for the promenade. "Albert is a worthy man, to whom I am engaged." Now, there was nothing new to me in this (for the girls had told me of it on the way); but it was so far new that I had not thought of it in connection with


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/42

 24 her whom, in so short a time, I had learned to prize so highly. Enough, I became confused, got out in the figure, and occasioned general confusion; so that it required all Charlotte's presence of mind to set me right by pulling and pushing me into my proper place.

The dance was not yet finished when the lightning which had for some time been seen in the horizon, and which I had asserted to proceed entirely from heat, grew more violent; and the thunder was heard above the music. When any distress or terror surprises us in the midst of our amusements, it naturally makes a deeper impression than at other times, either because the contrast makes us more keenly susceptible, or rather perhaps because our senses are then more open to impressions, and the shock is consequently stronger. To this cause I must ascribe the fright and shrieks of the ladies. One sagaciously sat down in a corner with her back to the window, and held her fingers to her ears; a second knelt down before her, and hid her face in her lap; a third threw herself between them, and embraced her sister with a thousand tears; some insisted on going home; others, unconscious of their actions, wanted sufficient presence of mind to repress the impertinence of their young partners, who sought to direct to themselves those sighs which the lips of our agitated beauties intended for heaven. Some of the gentlemen had gone down-stairs to smoke a quiet cigar, and the rest of the company gladly embraced a happy suggestion of the hostess to retire into another room which was provided with shutters and curtains. We had hardly got there, when Charlotte placed the chairs in a circle; and, when the company had sat down in compliance with her request, she forthwith proposed a round game.

I noticed some of the company prepare their mouths and draw themselves up at the prospect of some


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/43

 Rh forfeit. "Let us play at counting," said Charlotte. "Now, pay attention: I shall go round the circle from right to left; and each person is to count, one after the other, the number that comes to him, and must count fast; whoever stops or mistakes is to have a box on the ear, and so on, till we have counted a thousand." It was delightful to see the fun. She went round the circle with upraised arm. "One," said the first; "two," the second; "three," the third; and so on, till Charlotte went faster and faster. One made a mistake, instantly a box on the ear; and, amid the laughter that ensued, came another box; and so on, faster and faster. I myself came in for two. I fancied they were harder than the rest, and felt quite delighted. A general laughter and confusion put an end to the game long before we had counted as far as a thousand. The party broke up into little separate knots: the storm had ceased, and I followed Charlotte into the ballroom. On the way she said, "The game banished their fears of the storm." I could make no reply. "I myself," she continued, "was as much frightened as any of them; but by affecting courage, to keep up the spirits of the others, I forgot my apprehensions." We went to the window. It was still thundering at a distance: a soft rain was pouring down over the country, and filled the air around us with delicious odours. Charlotte leaned forward on her arm; her eyes wandered over the scene; she raised them to the sky, and then turned them upon me; they were moistened with tears; she placed her hand on mine and said, "Klopstock!" at once I remembered the magnificent ode which was in her thoughts: I felt oppressed with the weight of my sensations, and sank under them. It was more than I could bear. I bent over her hand, kissed it in a stream of delicious tears, and again looked up to her eyes. Divine Klopstock! why didst thou not see thy apotheosis in those eyes? And thy


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/44

 26 name, so often profaned, would that I never heard it repeated!

19. I no longer remember where I stopped in my narrative: I only know it was two in the morning when I went to bed; and if you had been with me, that I might have talked instead of writing to you, I should, in all probability, have kept you up till daylight. I think I have not yet related what happened as we rode home from the ball, nor have I time to tell you now. It was a most magnificent sunrise: the whole country was refreshed, and the rain fell drop by drop from the trees in the forest. Our companions were asleep. Charlotte asked me if I did not wish to sleep also, and begged of me not to make any ceremony on her account. Looking steadfastly at her, I answered, "As long as I see those eyes open, there is no fear of my falling asleep." We both continued awake till we reached her door. The maid opened it softly, and assured her, in answer to her inquiries, that her father and the children were well, and still sleeping. I left her, asking permission to visit her in the course of the day. She consented, and I went, and, since that time, sun, moon, and stars may pursue their course: I know not whether it is day or night; the whole world is nothing to me.

21. My days are as happy as those reserved by God for his elect; and, whatever be my fate hereafter, I can never say that I have not tasted joy,—the purest joy of life. You know Walheim. I am now completely settled there. In that spot I am only half a league from Charlotte; and there I enjoy myself, and taste all the pleasure which can fall to the lot of man.

Little did I imagine, when I selected Walheim for


text:
Author:Frederic Madden

Works

 * The Ancient English Romance of Havelok the Dane 1828
 * William and the Werwolf (1832)
 * The Old English Versions of the Gesta Romanorum (1838)

title: Author:Frederic Madden


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/45

 Rh my pedestrian excursions, that all heaven lay so near it. How often in my wanderings from the hillside or from the meadows across the river, have I beheld this hunting-lodge, which now contains within it all the joy of my heart!

I have often, my dear Wilhelm, reflected on the eagerness men feel to wander and make new discoveries, and upon that secret impulse which afterward inclines them to return to their narrow circle, conform to the laws of custom, and embarrass themselves no longer with what passes around them.

It is so strange how, when I came here first, and gazed upon that lovely valley from the hillside, I felt charmed with the entire scene surrounding me. The little wood opposite—how delightful to sit under its shade! How fine the view from that point of rock! Then, that delightful chain of hills, and the exquisite valleys at their feet! Could I but wander and lose myself amongst them! I went, and returned without finding what I wished. Distance, my friend, is like futurity. A dim vastness is spread before our souls: the perceptions of our mind are as obscure as those of our vision; and we desire earnestly to surrender up our whole being, that it may be filled with the complete and perfect bliss of one glorious emotion. But alas! when we have attained our object, when the distant there becomes the present here, all is changed: we are as poor and circumscribed as ever, and our souls still languish for unattainable happiness.

So does the restless traveller pant for his native soil, and find in his own cottage, in the arms of his wife, in the affections of his children, and in the labour necessary for their support, that happiness which he had sought in vain through the wide world.

When, in the morning at sunrise, I go out to Walheim, and with my own hands gather in the garden the pease which are to serve for my dinner, when I sit


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/46

 28 down to shell them, and read my Homer during the intervals, and then, selecting a saucepan from the kitchen, fetch my own butter, put my mess on the fire, cover it up, and sit down to stir it as occasion requires, I figure to myself the illustrious suitors of Penelope, killing, dressing, and preparing their own oxen and swine. Nothing fills me with a more pure and genuine sense of happiness than those traits of patriarchal life which, thank Heaven! I can imitate without affectation. Happy is it, indeed, for me that my heart is capable of feeling the same simple and innocent pleasure as the peasant whose table is covered with food of his own rearing, and who not only enjoys his meal, but remembers with delight the happy days and sunny mornings when he planted it, the soft evenings when he watered it, and the pleasure he experienced in watching its daily growth.

29. The day before yesterday, the physician came from the town to pay a visit to the judge. He found me on the floor playing with Charlotte's children. Some of them were scrambling over me, and others romped with me; and, as I caught and tickled them, they made a great noise. The doctor is a formal sort of personage: he adjusts the plaits of his ruffles, and continually settles his frill whilst he is talking to you; and he thought my conduct beneath the dignity of a sensible man. I could perceive this by his countenance. But I did not suffer myself to be disturbed. I allowed him to continue his wise conversation, whilst I rebuilt the children's card houses for them as fast as they threw them down. He went about the town afterward, complaining that the judge's children were spoiled enough before, but that now Werther was completely ruining them.

Yes, my dear Wilhelm, nothing on this earth affects


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/47

 Rh my heart so much as children. When I look on at their doings; when I mark in the little creatures the seeds of all those virtues and qualities which they will one day find so indispensable; when I behold in the obstinate all the future firmness and constancy of a noble character; in the capricious, that levity and gaiety of temper which will carry them lightly over the dangers and troubles of life, their whole nature simple and unpolluted,—then I call to mind the golden words of the Great Teacher of mankind, "Unless ye become like one of these!" And now, my friend, these children, who are our equals, whom we ought to consider as our models, we treat them as though they were our subjects. They are allowed no will of their own. And have we, then, none ourselves? Whence comes our exclusive right? Is it because we are older and more experienced? Great God! from the height of thy heaven thou beholdest great children and little children, and no others; and thy Son has long since declared which afford thee greatest pleasure. But they believe in him, and hear him not,—that, too, is an old story; and they train their children after their own image, etc.

Adieu, Wilhelm: I will not further bewilder myself with this subject.

1. The consolation Charlotte can bring to an invalid I experience from my own heart, which suffers more from her absence than many a poor creature lingering on a bed of sickness. She is gone to spend a few days in the town with a very worthy woman, who is given over by the physicians, and wishes to have Charlotte near her in her last moments. I accompanied her last week on a visit to the vicar of S——, a small village in the mountains, about a league hence. We arrived about four o'clock: Charlotte had taken her


text:
1922 Encyclopædia Britannica/Ehrlich, Paul

EHRLICH, PAUL (1854-1915), German bacteriologist, was born in Silesia March 14 1854, of Jewish parentage. He was educated at Breslau and Strassburg, where he studied medicine. He was soon drawn towards research in chemistry, and in his earlier years carried out various important investigations in aniline dyes. He was at the same time winning fame as a bacteriologist, and in 1907 discovered a red dye, known as “trypan red,” which effected the complete sterilization of animals infected with trypanosomes, a work of enormous importance for the treatment of diseases caused by these parasites. He considerably improved the technique of serum preparation, and also discovered a method by which the potency of the anti-diphtheria toxin could be tested. He also investigated the problems of cancer. Ehrlich's most famous discovery, however, was made in connexion with his researches into venereal diseases. It was announced in 1910 that he had prepared an arsenical compound, known as salvarsan or “606,” which was a cure for syphilis. He lectured in London in 1907, and in 1913 attended the medical congress held there. He received many honours from his Government and marks of distinction from almost every university and scientific society. He died at Homburg Aug. 20 1915.


text:
Page:Dictionary of National Biography volume 06.djvu/65

 Bower additions, carefully distinguishing them from the work of his predecessor (whom he speaks of as the author) by prefixing the word 'Scriptor' to his own insertions. The last eleven Bower claims as practically his own : 'Quinque libros Fordun, undenos scriptor arabat;' though even here he has made use of Fordun's 'Gesta Annalia,' down to the middle of David II's reign, and, to a very slight extent, beyond this date (Scotichronicon, prologue, pp. ii and iii, also i. 7 and 9, vi. 23). With the reign of Robert I, towards the end of the fourteenth book, Bower becomes a contemporary writer, and continues his narrative till the death of James I. Soon after the completion of the 'Scotichronicon' its immense length and verbosity induced its author shortly before his death to write the abridgment, generally known as the Book of Cupar, which still exists in the Advocates' Library, Edinburgh (MS. 35, 1, 7); it has not yet been printed, though an edition has long been promised in the 'Historians of Scotland.' A year or so later (c. 1451) the 'Scotichronicon' was condensed once more for the newly founded Carthusian monastery at Perth, probably by the Patrick Russell 'spoken of below (MS. Adv. Lib. 35, 6, 7). Another abridgment of the 'Scotichronicon' (ib. 35, 5, 2) was drawn up in 1461 by a writer who had been in France in attendance on the Princess Margaret (, preface, liv). This work, which, according to Mr. Skene, after the twenty-third chapter of book vi. differs greatly from the original 'Scotichronicon,' was copied several times, notably about the year 1489, by a writer who tells us that he had himself seen Joan of Arc (, preface, liv; MS. Marchmont).

Besides these abbreviations the 'Scotichronicon' itself was copied several times during the fifteenth century, notably by one Master Magnus Makculloch in 1483-4 for the archbishop of Glasgow (Harl. MS. 712), and in the large volume in the royal library at the British Museum, known as the Black Book of Paisley (13 Ex.) Another transcript (Donibristle MS.) assigns the work to one Patrick Russell, a Carthusian of Perth. Each of these last transcribers has sometimes been considered as the author of the larger work; but, after careful consideration, Mr. Skene has rejected both their claims in favour of Walter Bower. Many other manuscripts of the original work (a) and the abbreviations (b) exist: notably of (a) in the Edinburgh College Library (from which Goodall's edition is published); in the British Museum Royal Library (the Black Book of Paisley); and at Corpus Christi, Cambridge. The only complete printed edition of the 'Scotichronicon' as it left the hands of Walter Bower is that printed from the Edinburgh College Library MS. by Walter Goodall in the middle of the last century (Edinburgh, 1759). The edition of Fordun published by Hearne in 1722 (Oxford, 5 vols.), though apparently containing a good deal of Bower's work, notably the history of St. Andrews, appears to be mainly Fordun's production. The exact relationship, however, of this manuscript to Fordun and Bower has yet to be worked out. Some thirty years earlier (1691) Thomas Gale had printed a portion of the same manuscript belonging to Trinity College, Cambridge (, i. 6, ix. 9) in the third volume of his 'Rerum Anglicarum Scriptores.'

[Scotichronicon (ed. Goodall), Edinburgh, 1759; John of Fordun, ed. Skene, ap. Historians of Scotland, preface and introductions); Tytler's Lives of Scottish Worthies, ii. 198-202; Exchequer Rolls of Scotland, ed. George Burnett, iii. and iv.]  BOWERBANK, JAMES SCOTT (1797–1877), geologist, was born in Bishopsgate, London, in 1797. We have no reliable information as to his early education; but he certainly exhibited in his youth a strong attachment to natural history, and in his boyhood he was especially fond of collecting plants, and of studying books on botany. Bowerbank was most happily placed in this world; as the son of a highly respectable city merchant and a distiller he enjoyed all that wealth could afford him. He succeeded with his brother, on the death of his father, to the well-established distillery of Bowerbank & Co., in which firm he remained an active partner until 1847. His energy and industry secured for him amongst the most intelligent of his city friends the character of a careful and attentive man of business. He, however, found sufficient leisure to pursue his scientific studies, and early in life he obtained much exact knowledge, as is proved by his having published papers on the Insecta and their anatomy at an age which is generally considered as immature. Bowerbank also, in the years 1822–3–4, lectured on botany, and in 1831 we find him conducting a class on human osteology, and studying the works of Haller, Alexander Monro, and other osteologists. When of age he joined the Mathematical Society of Spitalfields, and remained a member until its incorporation with the Astronomical Society in 1845. In 1836, Bowerbank, associating himself with several geological friends, originated 'The London Clay Club,' the members of which devoted


text:
Page:The Works of J. W. von Goethe, Volume 6.djvu/48

 30 little sister with her. When we entered the vicarage court, we found the good old man sitting on a bench before the door, under the shade of two large walnut-trees. At the sight of Charlotte he seemed to gain new life, rose, forgot his stick, and ventured to walk toward her. She ran to him, and made him sit down again; then, placing herself by his side, she gave him a number of messages from her father, and then caught up his youngest child, a dirty, ugly little thing, the joy of his old age, and kissed it. I wish you could have witnessed her attention to this old man,—how she raised her voice on account of his deafness; how she told him of healthy young people, who had been carried off when it was least expected; praised the virtues of Carlsbad, and commended his determination to spend the ensuing summer there; and assured him that he looked better and stronger than he did when she saw him last. I, in the meantime, paid attention to his good lady. The old man seemed quite in spirits; and as I could not help admiring the beauty of the walnut-trees, which formed such an agreeable shade over our heads, he began, though with some little difficulty, to tell us their history. "As to the oldest," said he, "we do not know who planted it,—some say one clergyman, and some another: but the younger one, there behind us, is exactly the age of my wife, fifty years old next October; her father planted it in the morning, and in the evening she came into the world. My wife's father was my predecessor here, and I cannot tell you how fond he was of that tree; and it is fully as dear to me. Under the shade of that very tree, upon a log of wood, my wife was seated knitting, when I, a poor student, came into this court for the first time, just seven and twenty years ago." Charlotte inquired for his daughter. He said she was gone with Herr Schmidt to the meadows, and was with the haymakers. The old man then resumed his story,


text:
Author:William Jackson Brodribb

Works

 * The Annals, translation with Alfred John Church (1876)
 * Demosthenes (1877)
 * Constantinople: A Sketch of its History from its Foundation to its Conquest by the Turks in 1453, with Walter Besant (1879)

Contributions to EB1911

 * (in part)

title: Author:William Jackson Brodribb


text: Page:The Works of J. W. von Goethe, Volume 1.djvu/1


text: Page:The Works of J. W. von Goethe, Volume 1.djvu/2


text:
Page:Dictionary of National Biography volume 23.djvu/93

, p. 249). Greenwood was married, and had a son called Abel (Examination, p. 24).

Greenwood's books were chiefly written in conjunction with Barrow, to the article on whom reference should be made. He also wrote: 1. 'M. Some laid open in his couleurs. Wherein the indifferent Header may easily see hovve vvretchedly and loosely he hath handeled the case against M. Penri,' 1589, n.p., 12mo. 2. 'An Answer to George Gifford's Pretended Defence of Read Prayers and Devised Leitourgies, vvith the ungodly cauils and wicked sclanders … in the first part of his … Short Treatise against the Donatists of England, by Iohn Greenwood, Christes poore afflicted prisoner in the Fleete at London, for the trueth of the Gospel,' Dort, 1590, 4to; a second edition appeared in the same year, and a third in 1640. The examinations of Barrow, Greenwood, and Penry were printed at London in 1593 and 1594, and are reprinted in the 'Harleian Miscellany' (iv. 340-65).

[MSS. Harley 6848, 6849 (original papers), 7041, and 7042 (Baker's collections); MS. Lansdowne 982, ff. 159-61 (notice by Bishop Kennett); Brook's Puritans, ii. 23-41 ; Hanbury's Historical Memorials of Congregationalism; Dexter's Congregationalism; Cooper's Athenæ Cantabr.ii. 153 (where a number of minor references will be found); Waddington's Penry ; Stow's Annales, p. 765 (ed. 1615); Strype's Annals, ii. 534, iii. 124, App. 40, iv. 96, 136; Egerton Papers, pp. 166-79 (Camden Soc.); Ames's Typogr. Antiq. (Herbert), pp. 1262, 1678, 1711-13, 1716, 1723.]  GREENWOOD, JOHN (d. 1609), schoolmaster, was matriculated as a pensioner of St. John's College, Cambridge, in 1558; removed to Catharine Hall, of which he was afterwards fellow; proceeded B.A. in 1561-2, and commenced M.A. in 1565. He became master of the grammar school at Brentwood, Essex, where he appears to have died at an advanced age in 1609. His only work is 'Syntaxis et Prosodia, versiculis compositæ Cambridge, 1590, 8vo.

[Manuscript additions to Cooper's Athenæ Cantabr.; Bullen's Cat. of Early Printed Books.]  GREENWOOD, JOHN (1727–1792), portrait-painter, born 7 Dec. 1727 in Boston, Massachusetts, was a son of Samuel Greenwood, merchant, by his second wife, Mary Charnock, and a nephew of Professor Isaac Greenwood of Harvard College. In 1742, just after his father's death, he was apprenticed to Thomas Johnston, an artist in watercolours, heraldic painting, engraving, and japanning. He made rapid progress, and some of his portraits painted at this period are still preserved in Boston. One of the Rev. Thomas Prince was engraved in 1750 by Peter Pelham, stepfather of John S. Copley the elder [q. v.] Greenwood removed late in 1752 to the Dutch colony of Surinam, where he remained over five years, executing in that time 113 portraits, which brought him 8,025 guilders. He visited plantations, made notes about the country, and collected or sketched its fauna, plants, and natural curiosities. Desiring to perfect himself in the art of mezzotinting he left Surinam, and arriving in May 1758 at Amsterdam, soon acquired many friends, and was instrumental in the re-establishment there of the Academy of Art. At Amsterdam he finished a number of portraits, studied under Elgersma, and issued several subjects in mezzotint, some of which were heightened by etching. He entered into partnership with P. Foquet as a dealer in paintings. In August 1763 he visited Paris, stopping some time with M. F. Basan. About the middle of September he reached London, and permanently settled there a year later. He was invited by the London artists to their annual dinner at the Turk's Head on St. Luke's day, 18 Oct. 1763, and at their fifth exhibition in the following spring displayed two paintings, 'A View of Boston, N.E.,' and 'A Portrait of a Gentleman.' Early in 1765 a charter passed the great seal founding the 'Incorporated Society of Artists of Great Britain,' and Greenwood became a fellow of the society.

In 1768 he exhibited his admirable mezzotint of 'Frans von Mieris and Wife,' after the original in the Hague Gallery; in 1773 'A Gipsey Fortune-teller' in crayon; in 1774 a painting of 'Palemon and Lavinia' from Thomson's 'Seasons,' &c.; and in 1790 a large landscape and figures representing the 'Seven Sisters,' a circular clump of elms at Tottenham, embracing a view of the artist's summer cottage,with himself on horseback and his wife and children. His attention, however, was for some years principally directed to mezzotints, including portraits and general subjects after his own designs, and pictures of the Dutch school. His 'Rembrandt's Father,' 1764, the 'Happy Family,' after Van Harp, and 'Old Age,' after Eckhout, both finished for Boydell in 1770, may be mentioned. His 'Amelia Hone,' a young lady with a teacup, 1771, was probably the best example of his art.

The Royal Academy was founded by dissentient members of the 'Incorporated Society' in December 1768. Greenwood, then a director of the latter society, tried in vain to persuade his friend and countryman, John


text: Page:The Works of J. W. von Goethe, Volume 1.djvu/3


text: Page:The Works of J. W. von Goethe, Volume 1.djvu/4