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Translation:Iudas

1. Iudas, þeȝn Iesus Crīstes, and brōðor Iacobus, þǣm þā sind ȝehāten, ȝelufod fram Ȝode þǣm Fæder, and ȝehealden sƿā ȝehāten for Iesus Crīste:

2. Milts ēoƿ and friþ and lufu maniȝfeald sīen.

3. Lēof, þēah ic ƿæs sƿīðe ȝeorn tō ƿrītenne ēoƿ be ūserre ȝemǣnan hǣlo, þearfum ƿrāt ic þē byldende ēoƿic tō ƿinnenne ȝeorne for þǣm ȝelēafan þe ƿæs āne for eallum ȝifen tō þǣm hālȝum.

4. And þǣr sind sume menn þe incrupon diȝollīce, efne þā þā ƿǣron ȝēaro ȝeƿriten on þissum dōme: mānfulle menn þe andƿendon þā miltse ūres Ȝodes on ȝālscipe, and ætsacende ūre ānan Mæȝester and Dryhten, Iesus Crīst.

5. And ic ƿille ȝemanian ēoƿic, þēah þe ȝe nū hƿīle cnāƿaþ þis, þæt se Dryhten, hæbbende sparod þēode of þǣm lande Æȝtype, þǣræfter cƿælde hīe þe ne ȝelīefdon.

6. Enȝelas þe ne hēoldon heora forme hēafodbotl, ac ǣr ætsōcon heora āȝnan tūn, Hē hæfð ȝehealden on ēcelīcum bendum under þystre tō þǣm dōme þæs ȝrēatan dæȝes.

7. Sƿā sƿā Sodom and Ȝomorra, and þā byriȝ ymb hīe, þe on ȝelīcre ƿīsan heora dydon yfel forlæger and sōhton fremd flǣsc, sind ȝesett to bȳsne, fērende þā þrēa ēcelīces fȳres.

8. Hƿæðere on ȝelīcre ƿīsan þās ēac on heora sƿefenum afȳlaþ þæt flǣsc, hatiað ȝeƿeald, and hīliaþ heofonlīc ƿiht.

9. Ac Michahel, se hēahenȝel, þǣr hē ƿiþ þone dēofol ƿann and hīe cnēatodon ymb þæt līc of Moses, ne dorste secȝan bismerƿord him, ac sæȝde, " Cīde se Dryhten þec!"

10. Ac þās sprecaþ yfel be þǣm þinȝum þe hīe ne cnāƿað. Þæt hīe understandaþ, hīe understandaþ ȝecyndelīce, sƿā sƿā þā ƿiht lēas scēadwīsnesse, hīe sind cƿelden in þissum þinȝum.

11. Ƿēa him! For ðǣm hīe ēodon on ƿeȝe Caines, and urnon in þǣm ƿōȝe Balaames ƿiþ lēane, and cƿǣlon in Coran ƿiþƿinnunȝe.

12. Þās sind on þīnum clūdȝum læȝersymbelum drǣdlēas fretende, scǣphyrdas þā lēas drǣdes him fēdað; lyfta lēas ƿæteres, ȝeboren fram ƿindum; hærfestes lēaf lēas ƿæstma, tƿǣm tīmum dēade, heora fæstnessa unƿyrttrumod;

13. ƿilde ƿǣȝas þǣre sǣ, afǣmende heora āȝnan scēame; dƿeliȝende steorran, for þǣm sēo sƿeartness þystre hæfþ ā ȝehealden ȝebēon.

14. And Enoc, se seofoða fram Adame, foreƿitode be þissum, secȝende, "Efne! se Dryhten cƿōm mid tīenum þūsendum his hālȝena,

15. tō dēmenne eall, and tō oferreccenne eall þæt hīe dōþ mānfull ƿeorc þē hīe habbaþ mānfullīce ȝedōn, and ymb eall þā þinȝ þā mānfulle ȝyltan habbað ȝesprocen ƿiþ hine."

16. Þās sind clumiendas and beceoriendas, ȝanȝende æfter heora ȝālum (and heora mūðas sprecaþ ȝelpƿord), āriende menn tō heora spēde.

17. Ac ȝē, lēofas, ȝemunon þā ƿord þā ƿǣron ǣr ȝesprocen fram þǣm apostolum ūres Dryhtenes Iesus Crīstes

18. þā þe sæȝdon þus be þissum: "On þǣm æftermestan tīman þǣr bēoþ bysmeriendas, ȝanȝende æfter heora āȝnum mānfullum ȝālum."

19. Þās sind hīe þā sundriaþ þā cirican, and sind flǣsclīc, for þǣm þe hīe nabbaþ þone Ȝāst.

20. Ac ȝē, lēofas, ȝīet afæstniaþ ēoƿic on þīnum hālȝostan ȝelēafan, biddende þurh þone Hālȝan Ȝāst.

21. Healdaþ ēoƿic in þǣre lufe Ȝodes, sēcende þā miltse ūres Dryhtnes Iesus Crīstes tō ēcelīcum līfe.

22. Miltsiaþ sumum, ȝescēadende,

23. and spariaþ sume, animende hīe fram þǣm fȳre mid drǣde, hatiende efne þā clāðas flǣscfāȝe.

24. Nū him þe cann mec ƿiþ ætspeornunȝe ƿiþhealdan and ēoƿian ēoƿic leahterlēase ætfōran þǣre andƿeardnesse his þrymes on ȝrēatre ƿynne,

25. Ȝode urum Hǣlende, þē āna is ƿīs, sīen ȝe þrym and cyneþrym, ȝe ȝeƿeald and miht, ȝe nū ȝe ā. Sōþlīce.

title: Translation:Iudas


text:
Page:Copyright, Its History And Its Law (1912).djvu/169

 upon which copyright is claimed, the date of the deposit of the copies of such work, and such marks as to class designation and entry number as shall fully identify the entry. In the case of a book the certificate shall also state the receipt of the affidavit as provided by section sixteen of this Act, the date of the completion of the printing, or the date of the publication of the book, as stated in the said affidavit. The Register of Copyrights shall prepare a printed form for the said certificate, to be filled out in each case as above provided for, which certificate, sealed with the seal of the Copyright Office, shall, upon payment of the prescribed fee, be given to any person making application for the same, and the said certificate shall be admitted in any court as prima facie evidence of the facts stated therein. In addition to such certificate the Register of Copyrights shall furnish, upon request, without additional fee, a receipt for the copies of the work deposited to complete the registration."

The application is in general in simple form, and care should be taken in filling out the card that the space at the top intended for use by the Copyright Office should be left blank. The application must be signed with the name and address of the copyright claimant, who may be the author or his representative, as where his publisher is taking out the copyright. In the case of works made for hire, the employer may make application as author. The name of the author should be given on the line provided for that purpose, even though the name of the author as claimant is also given above; but in the case of anonymous or pseudonymous works, the name of the author is not required. The title should be given exactly as on the title-page of the book or on the work, and the other particulars called for in the application should

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


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Page:Copyright, Its History And Its Law (1912).djvu/170

 be exactly as indicated by the work itself. The day of publication must be exactly stated, and the application cannot be made, therefore, until after publication. Provision is also made on the card for the name and address of the person to whom the certificate of registration is to be sent and of the remitter of the fee, and in the case of books, the application must be accompanied by the affidavit made either on the reverse of the application card or on the separate card also provided. In applications, as for foreign or ad interim copyright, where the nationality of the author should be stated, information as to citizenship, not race, is required. A person naturalized in the United States is defined as an American. A foreign author claiming copyright because of residence, must state that he is a "permanent resident" of the United States (C. O. Rule 29).

The illustrations of a book may be separately registered, and if by lithographic or photo-engraving process must also have affidavit of manufacture in this country.

Maps and charts are classed with works of art, and the formalities in respect to these, as well as in respect to dramatic and musical compositions, are treated specifically in the chapters on those specific subjects.

In respect to periodicals, application should be made as for books, but no affidavit is required ; separate registration is necessary for each number published, with notice of copyright, and can be made only after publication. It is not possible to register the title of the periodical in advance of publication. (C. O. Rule 36.) Two deposit copies of periodicals are required ; but a contribution to a periodical separately registered requires the deposit of only one copy of the periodical. The entire copy should be sent, as


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Page:Folklore1919.djvu/296

 functions, it would be hazardous to say that she was a personal form of Earth.

The study of the Indian Mother cults is for many reasons difficult. In their earliest forms they are aniconic and unco-ordinated, and literary evidence of the more primitive Dravidian cults is, of course, wanting. When they have been taken over by the Brāhmans they have been so worked over and metamorphosed that many of their original features are now unintelligible. When these deities influence fertility the cultus is to a large extent magical, and as magic necessarily involves secrecy, enquirers of a different faith are unable to investigate it. In the case of Saktism, the latest development, these difficulties are increased, because the worship of the female productive energies offends the nobler and more sober instincts of Hindus, and the rites are necessarily conducted with precautions against the intrusion of outsiders in the mysteries.

When we compare the Aryan and Dravidian pantheons in India an important difference at once attracts attention. In Vedic belief and ritual goddesses occupy a very subordinate position, they play hardly any part as rulers of the world, and only two—Ushas, the spirit of the dawn, and Sarasvatī, originally the impersonation of a sacred river—acquired special importance. In the same way, in Babylonia, except Ishtar, the goddesses are not very imposing figures, their characteristics are not sharply defined or differentiated, and their position conforms to the low conception of women in that civilisation. In the modern

title: Page:Folklore1919.djvu/296


text:
Page:History of West Australia.djvu/470

O be thoroughly conversant with the resources and environments of one's native country should be the aim of every man. Knowledge is power, and power is what every patriotic Australian should seek not only in his own interests but in the interests of his native land. Learning forms a foundation for knowledge, which can only be obtained by actual experience, and by applying that knowledge in the right direction a man benefits the whole community. Unfortunately, there are too few men disinterested enough to sacrifice their personal interests to those of country, and when one man does show by his actions that he is prepared to do so, his name richly deserves credit in proportion to his merit. Australia has produced a fair proportion of men of this class, and the native-born of the great Western Colony are well forward in the ranks.

Mr. William Paterson resigned his place in the political world to devote his energies to the difficult task of steering the Agricultural Bank through its first intricate passages to prosperity, which suggests that he has the interests of the country at heart. There are few men in Western Australia so competent to carry on this work as Mr. Paterson, for he has not only a good commercial education, but a thorough knowledge of the country.

Mr. Paterson is the son of the late Mr. Nicol Robertson Paterson, an erstwhile merchant of Fremantle, and subsequently a farmer of some 1,000 acres of rich agricultural land at Pinjarra. After receiving a good elementary education in the colony he went to Birmingham, where he had the advantage of studying under Mr. V. Howell, M.R.C.P. Mr. Paterson remained in the great manufacturing centre for two years and a half, when he returned to the colony with his ideas broadened by travel.

After the father's death, which occurred in 1873, Mr. V. Paterson and his brother (Mr. G. R. Paterson) carried on the farm until 1881, when the latter took up land on the Fitzroy River on behalf of the Murray Squatting Company. The following year Mr. W. Paterson left the quiet of Pinjarra for the wilds of the north with sheep, cattle, and horses to stock the land. His company landed at Roebuck Bay and crossed Forrest's track of 1880, and proceeded hence to the Fitzroy River, where land was taken up, which the company eventually sold to Mr. A. Forrest, who was purchasing on behalf of a Mr. Game, an English gentleman.

The company, which consisted of Messrs. A. R. Richardson (Minister of Lands), S. R. Elliott, H. Cornish, and the Paterson brothers, then purchased a large station of 130,000 acres on the Fortescue River. This property, by the good management of the company, improved wonderfully, and is one of the best in the district. It was stocked with 18,000 sheep, cattle, and a number of high-class horses. Mr. Paterson, who still retains an interest in the property, only resided upon it a few months, when he returned to Pinjarra, and in 1886 removed to Perth to assume the management of a large iron foundry. The attractions of country life, however, were too deeply implanted to allow him to remain in the city, and six months later he threw up his appointment and went to reside on his beautiful property at Witby Falls, 29 miles from Perth, and near Jarrahdale. This estate is divided into orchard, vineyard, and farm, and consists of about 130 acres, of which about 85 acres are under vines and fruit trees and the rest under crops. The land, which was the twenty-third selection taken up in Western Australia, is beautifully situated, and is in truth one of the gems of Western Australia.

Mr. Paterson, who is married to Miss S. Chidlow, daughter of Mr. W. Chidlow, of Springfield, Northam, had up to his retirement from politics taken a keen interest in the public affairs of the colony, and was a sound legislator. He first entered the arena in 1880, when he contested the seat for the Murray and Williams constituency in the old Legislative Council against Captain Fawcett, whom he defeated by a large majority. Mr. Paterson retained this seat until Constitutional Government came into force, when he was elected without opposition for the Murray constituency in the Lower House. In the elections of 1894 Mr. W. J. George entered the lists against him, but was defeated. The Agricultural Bank, which has for its object the advancement and furthering of agricultural interests, at this time required organising, but who was capable of doing it successfully was a moot question. One of the principal purposes of the institution is to assist by advances men desirous of settling on the land, and as the securities are not always the best the greatest care is essential in the conduct of the business. Among all the men in the colony who were suggested for the position Mr. Paterson was unanimously agreed to be the most suitable and was pressed to the office of manager. His colleagues in the House pointed out that with his knowledge of the country and its resources he would be invaluable to the State, and after mature consideration he consented. He accordingly

title: Page:History of West Australia.djvu/470


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Page:Folklore1919.djvu/297

Rh orthodox Brahmanical pantheon the male deities are also predominant, and their consorts, except in the cases of figures like Kālī, Durgā, or Devī, are of secondary importance. But in the old Dravidian pantheon which has survived in Southern India the leading feature is the worship of the female principle in nature, and it is only in the Brahman-ridden Tamil country that male deities acquire prominence over the goddesses. The important, fundamental conception of Dyaus, the Sky-god, and Prithivi, “the broad one,” the impersonation of the widespread northern plains, does appear in the Vedas, but this bears little relation to the worship of Mother Earth among the Indo- Aryan and Dravidian peoples. In the Vedas “the Earth herself makes no remarkable figure: she is indeed deified, at least partially, is addressed as mother and substance of all things: is generally, in company with the sky, invoked to grant blessings; yet this never advanced further than a lively personation might go.

In the later Hindu cults, however, that of Mother Earth has acquired great importance. She now takes the name, not of Prithivi, εὐρύστερνος of the Greeks, but of Bhūmi, “that which is produced, exists,” or more generally of Dhartī, Dharanī, Dharitrī, “she who bears or carries,” the upholder of the human, animal and vegetable creation which rests upon her surface. As a Grāmadevatā or village goddess she is generally aniconic, being supposed to dwell in a pile of rough stones or potsherds collected under

title: Page:Folklore1919.djvu/297


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 the sacred tree of the community. Her cultus is of primitive simplicity: she is chiefly worshipped by women, and if she has a priest he is usually not a Brāhman, but drawn from the menials or outcastes. In south India Brāhmans object to serve the Mothers because they cannot join in their animal sacrifices. In northern India her offerings consist usually of grain or fruit laid on her stones or of milk poured over them. The Orāon farmer, before transplanting his rice seedlings, makes a libation of rice-beer on the ground, and prays to Dhartī Māī: “O Mother Earth! May we have plenty of rain and a bumper crop! Here is a drink-offering for thee!” The forest-dwelling Kharwār in Mirzapur, who now lives chiefly by farming, prays: “O Mother Earth! Keep in prosperity and protect the ploughman and his oxen!” while in the Panjāb the prayer runs: “Keep our rulers and bankers contented! Grant us a plentiful yield! So shall we pay our revenue and satisfy our banker”—the sinister figure who haunts the dreams of the struggling peasant.

In the Vedas she is invoked to shelter the corpse as it is laid in the grave. “Go thou now to Mother Earth, who is wide-opened, favourable, a wool-soft maiden to the good man. May she guard thee from the lap of destruction! Be not oppressive to him, let him enter easily, may he fasten close to thee!”; or, as it runs in the Atharva-veda, “Be pleasant to him, O Earth, a thornless resting-place: furnish him with a broad refuge! I cover thee excellently with the garment of Mother Earth! Thou being earth, I make thee enter into earth!” The Rāūls of Poona at the present day, who bury their dead, say: “O Mother Earth! we make this body over to thee in the presence of the gods Brahmā and Vishnu, who are our witnesses.”

title: Page:Folklore1919.djvu/298


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Rh Here the primitive animistic belief has been worked over by Brahmanism.

So far we have been considering the cultus in its most primitive type: but the oriental tendency towards anthropomorphism rapidly begins to affect it, and the representation of the goddess develops into the iconic stage. The southern Mother, Ellammā, is depicted rising from the earth as in the Buddhist sculptures the Earth Goddess emerges from the earth to support the horse on which Gautama rides, when he leaves his wife and home and makes the Great Renunciation, and in Greek art the Anadosis or up-rising of the Earth Goddess, Pandora, is a favourite subject. As regards the cultus, the advance towards anthropomorphism is marked by the belief current in Bengal that at the first burst of the rains in June-July, Mother Earth, in order to prepare herself for her fertilizing work, is supposed to menstruate. During this time there is an entire cessation from all ploughing, sowing, and other farm work; widows abstain from eating rice; next comes the rite of purification, when a stone representing the goddess is fixed erect in the ground, its top is smeared with vermilion, a survival of a blood sacrifice, the housewife bathes it with turmeric water, a betelnut is placed on a piece of wood close by, the stone is bedecked with flowers, and offerings of milk and flowers are made. A similar rite of purification, under Brāhman auspices, is performed in the case of the goddess Bhāgavatī, “the Venerable, Divine One,” at her temple in Travancore, after her menstruation, which is supposed to take place eight or ten times during the year.

title: Page:Folklore1919.djvu/299


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Page:Folklore1919.djvu/702

 We regret to announce the deaths of the following well-known students of folklore:

, Litt.D., teacher of Bengali in the University of Cambridge, entered the Indian Civil Service in 1873, and served until 1900, chiefly in Assam. He published a collection of Kachari folk-tales, of Chittagong proverbs, and other works on the languages of North-East India. No contemporary Englishman had a wider knowledge or a more just and discriminating appreciation of Bengali literature, and none was more delighted to watch and promote the advance of the Bengali. To great knowledge of oriental subjects he added a charming personality, and he was ever ready to assist students in the subjects of which he made a speciality. Several contributions by him on the folklore of Bengal have appeared in the pages of Folk-Lore.

The following communication has been received from Prof. W. R. Halliday: “By the death of in February 1920 scholarship suffered an irreparable loss. He possessed a singularly alert mind, unflagging industry, a retentive memory and a quick imagination disciplined by a keen critical sense and a rare intellectual honesty. Fertile in suggestion, he yet invariably subjected hypotheses, his own no less ruthlessly than another’s, to the acid test of fact; patient and meticulous accuracy distinguished his method of work. Much of his learning has inevitably died with him, but from his papers, kept with a beautiful order, a considerable harvest can be gleaned and will eventually be published. They include an illustrated history of the monasteries of Mt. Athos and several valuable papers upon Levantine numismatics. But more considerable in bulk, in interest and importance are his studies in

title: Page:Folklore1919.djvu/702


text: 1911 Encyclopædia Britannica/Volapük

title: 1911 Encyclopædia Britannica/Volapük


text:
Category:Nanking Massacre

Documents pertaining to countries or alliances relating to Nanking Massacre.

title: Category:Nanking Massacre


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Page:A Book of Dartmoor.djvu/58

30 and they preferred the lowlands, whereas in the earlier period the dense forests that clothed the country were too close a jungle and too much infested by wolves to be suitable for the habitation of a pastoral people. That under the Roman domination the tin was worked on the moor there is no evidence to show. No Roman coins have been found there except a couple brought by French prisoners to Princetown. It may be said that iron would corrode and disappear, whereas flint is imperishable, and bronze nearly so. But where is Roman pottery? Where is even the pottery of the Celtic period? An era is distinguished by its fictile ware. A huge gap in historic continuity is apparent. All the earthenware found on Dartmoor is either prehistoric or mediæval, probably even so late as the reign of Elizabeth. No indication is found that the Saxons worked the tin or even drove their cattle on to the moor. In Domesday Book Dartmoor is not even mentioned. It is hard to escape the conclusion that from the close of the prehistoric period to that of our Plantagenet kings, Dartmoor was avoided as a waste, inhospitable region. Of man in the earliest period at which he is known to have existed—the so-called Palaeolithic man—not a trace has been found on Dartmoor. Probably when he lived in Britain the whole upland was clothed in snow. He has left his tools in the Brixham and Torquay caves—none in the bogs of the moor. Indeed, when these bogs have been dug into, there are not the smallest indications found of man having

title: Page:A Book of Dartmoor.djvu/58


text:
Author:James Drummond Anderson

Works

 * Indira and Other Stories (1918) (tr. from Bankim Chandra Chattopadhyay)

title: Author:James Drummond Anderson


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Page:A Book of Dartmoor.djvu/59

Rh visited the moor before the advent of what is called the Neolithic Age. About the man of this period I must say something, as he in his day lived in countless swarms on this elevated land. He may have lived also in the valleys of the lowlands, but his traces there have been obliterated by the plough. First of all as to his personal appearance. He was dark-haired, tall, and his head was long, like that of a new-born child, or boat-shaped, a form that disappears with civilisation, and resolves itself into the long face instead of the long head. At some period, vastly remote, a great migration of a long-headed race took place from Central Asia. It went forth in many streams. One to the east entered Japan; probably the Chinese and Anamese represent another. But we are mainly concerned with the western outpour. It traversed Syria, and Gilead and Moab are strewn with its remains, hut circles, dolmens, and menhirs identical with those on Dartmoor. Hence one branch passed into Arabia, where, to his astonishment, Mr. Palgrave lighted on replicas of Stonehenge. "Hardly had we descended the narrow path, when we saw before us several huge stones, like enormous boulders, placed endways perpendicularly, on the soil, while some of them yet upheld similar masses, laid transversely over their summit. They were arranged in a curve once forming part, it would appear, of a large circle, and many other like fragments lay rolled on the ground at a moderate distance; the number of those still upright was, to speak by memory, eight or nine. Two, at about ten or twelve feet apart one from the other, and resembling huge gateposts, yet bore their horizontal lintel, a long block laid across them; a few were deprived of their upper traverse, the rest supported each its headpiece in defiance of time and the more destructive efforts of man. So nicely balanced did one of these cross-bars appear, that in hope it might prove a rocking-stone, I guided my camel right under it, and then, stretching up my riding-stick at arm's length, could just manage to touch and push it; but it did not stir. Meanwhile the respective heights of camel, rider, and stick, taken together, would place the stone in question full fifteen feet from the ground. These blocks seem, by their quality, to have been hewed from the neighbouring limestone cliffs and roughly shaped, but present no further trace of art, no groove or cavity of sacrificial import, much less anything intended for figure or ornament. The people of the country attribute their erection to the Darim, and by his own hands too, seeing that he was a giant. Pointing towards Rass, our companions affirmed that a second and similar stone circle, also of gigantic dimensions, existed there; and, lastly, they mentioned a third towards the south-west, that is, in the direction of Henakeeyah."—, Narrative of a Year's Journey through Central Arabia, 1865, vol. i p. 251.

title: Page:A Book of Dartmoor.djvu/59


text: Author:William Reginald Halliday

title: Author:William Reginald Halliday


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Page:A Book of Dartmoor.djvu/60

32 Another branch threw itself over the Himalayas, and covered India with identical monuments. Again another turned west; it traversed the Caspian and left innumerable traces along the northern slopes of the Caucasus. The Kuban valley is crowded with their dolmens. They occupied the Crimea, and then struck for the Baltic. That a branch had passed through Asia Minor and Greece, and constituted itself as the Etruscan power in Italy, is probable but not established. The northern stream strewed Mecklenburg and Hanover with its remains, occupied Denmark and Lower Sweden, crossed into Britain, and took complete possession of the British Isles. Other members of the same swarm skirted the Channel and crowded the plateaux and moors of Western and Central France with their megalithic remains. The same people occupied Spain and Portugal, the Balearic Isles, Corsica and Sardinia,

title: Page:A Book of Dartmoor.djvu/60


text: Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/5


text: Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/6


text: Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/7


text: Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/8


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Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/9

 THE WRITINGS OF THOMAS JEFFERSON.


text: Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/10


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Page:Memoir, correspondence, and miscellanies, from the papers of Thomas Jefferson - Volume 2 - 2nd ed.djvu/11

 MEMOIR, CORRESPONDENCE, AND MISCELLANIES, FROM THE PAPERS OF THOMAS JEFFERSON EDITED BY THOMAS JEFFERSON RANDOLPH. VOLUME IL SECOND EDITION. BOSTON: PUBLISHED BY GRAY AND BOWEN. NEW YORK : By G. & C. & n. CARVILL. . > > J > '


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 EASTERN DISTRICT OF VIRGINIA, to mil: Be it remembered, that on the .seventeenth day of January, in the fifty-third year of the Indcpciulcncc of the United States of America, Thomas Jefferson Kakdolph, of the said District, hath deposited in this oilico the title of u book, tlio right wlieteof he claims as proprietor, in the words following', to wit: " Memoir, Correspondence, and Miscellanies, from the Papers of Thomas Jefferson. Edited by Thomas Jefferson Randolph." In conformity to the act of the Congress of the United States, entitled " An act for the encouragement of learning, by securing the copies of maps, charts, and books, to the authors and prourietora of such copies, during the limes therein mentioned." RI). JEFFRIES, Clerk of the Eastern District of yirginia. CAMBRIDGE: E. W Metcalf & Company. •■ < i ..,


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 CORRESPONDENCE. LETTER, I. TO RICHARD HENRY LEE. London, April 22, 1786. Dear Sir, In your letter of October the 29th, you desired me to send you one of the new lamps. I tried at every probable place in Paris, and could not get a tolerable one. I have been glad of it since I came here, as I find them much better made here. I now dehver one, with this letter, into the hands of Mr. Fulwar Skipwith, a merchant from Virginia, settled here, who promises to send it to you, with one for Mr. C. Thomson. Of this be pleased to ac- cept, from me. It is now found, that they may be used with almost any oil. J expect to leave this place in about three days. Our public letteis, joint and separate, will inform you what has been done, and wdiat could not be done here. With respect to a commercial treaty w^th this country, be assured, that this government not only has it not in contemplation at present to make any, but that they do not conceive that any circumstances will arise, which shall ren- der it expedient for them to have any pohtical connection with us. They think we shall be glad of their commerce on their own terms. There is no party in our favor here, either in power or out of power. Even the opposition concur with the ministry and the nation in this. I can scarcely consider as a party, the Marquis of Lansdowne, and a half dozen characters about him, such as Dr. Price, he, who are impressed with the utility of a friendly con- nection with us. The former does not venture this sentiment in parliament, and the latter are not in situations to be heard. The Marquis of Lansdowne spoke to me affectionately of your brother, Doctor Lee, and desired his respects to him, which I beg leave to communicate through you. Were he to come into the ministry VOL. II. 1


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Rh and Northern Africa, and are now represented by the Koumirs and Kabyles. To this race the name of Iberian, Ivernian, or Silurian has been given. It contributed its name to Ireland (Erin or Ierne), where it maintained itself, but was known to the conquering Gaels as the Tuatha da Danann and Firbolgs, two branches of the same stock. The name of Damnonia given to Devon is probably due to these same Danann, who were also found in the south of Scotland. When this great people reached Europe, Japan, India, Africa, before its branches had begun to ramify to east and west, to south and north, its religious doctrines and its practices had become stereotyped, and almost ineradicably ingrained into the consciousness of the entire stock. If we desire to understand what their peculiar views were, what were the dominant ideas which directed their conduct, and which led them to erect the monuments which are marvels to us, even at the present day, we must go to China. Let us look for a moment into China at the present day. At first sight, the Chinese strike us as being not only geographically our antipodes, but as being our opposites in every particular—mental, moral, social; in language as in ideas. The Chinese language is without an alphabet and without a grammar. It is made up of monosyllables that acquire their significance by the position in which they are placed in a sentence. In customs the Chinese differ from us as much. In mourning they wear white; a Chinese dinner begins with the dessert and ends with the soup; a scholar, to recite

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34 his lessons, turns his back on the teacher. But it is chiefly in the way in which the living and the dead are regarded as forming an indissoluble commonwealth, that the difference of ideas is most pronounced. Regard for the dead is the first obligation to a Chinese. A man of the people who is ennobled, ennobles, not his descendants, but his ancestry. The duty of the eldest son of the family is to maintain the worship of the ancestors. Denial of a sepulchre is the most awful punishment that can be inflicted; a Chinese will cheerfully commit suicide to gain a suitable tomb and cult after death. The most sacred spot on earth is the mausoleum, and that is perpetually inviolable. Consequently, if this principle could be carried out to the letter, the earth would be transformed into one vast necropolis, from the occupation of which the living would be in time entirely excluded. It is this respect for graves which stands in the way of the execution of works of public utility, such as canals and railroads; and it is the imperious obligation of maintaining the worship of ancestors that blocks conversion to Christianity. It is resentment against lack of respect shown to the dead, neglect of duty to the dead, which has provoked the massacres of Christians. A Chinese, under certain circumstances, is justified in strangling his father, but not in omitting to worship him after he has throttled him. On the great Thibet plateau, geographically contiguous to the Chinese, and under the Empire of China, the Mongol nomads are so absolutely devoid of a grain of respect for their dead, that, without

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Rh the smallest scruple, they leave the corpses of their parents and children on the face of the desert, to be devoured by dogs and preyed on by vultures. If we look at the Nile valley we see that the ancient Egyptians were dominated by the same ideas as the Chinese. To them the tomb was the habitation par excellence of the family. Of the dwelling-houses of the old Egyptians the remains are comparatively mean, but their mausoleums are palatial. The house for the living was but as a tent, to be removed; but the mansion of the dead was a dwelling-place for ever. Not only so, but just as the ancient Egyptian supposed that the Ka, the soul, or one of the souls of the deceased, occupied the monument, tablet, or obelisk set up in memorial of the dead, so does the Chinese now hold that a soul, or emanation from the dead, enters into and dwells in the memorial set up, apart from the tomb, to his honour. Now if we desire to discover what was the distinguishing motive in life of the long-headed Neolithic man, we shall find it in his respect for the dead; and he has stamped his mark everywhere where he has been by the stupendous tombs he has erected, at vast labour, out of unwrought stones. He cannot be better described than as the dolmen-builder; that is to say, the man who erected the family or tribal ossuaries that remain in such numbers wherever he has planted his foot. In China, it is true, there are no dolmens, but for this there is a reason. Before the descendants of the Hundred Families who entered the Celestial Empire

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36 had reached and obtained possession of mountains whence stone could be quarried, many centuries elapsed, and forced the Chinese to make shift with other material than stone, and so formed their habit of entombment without stone; but the frame of mind which, in a rocky land, would have prompted them to set up dolmens remained unchanged, and so remains to the present day. The exploration of dolmens in Europe reveals that they were family or tribal burial-places, and were used for a long continuance of time. The dead to be laid in them were occasionally brought from a distance, as the bones show indication of having been cleaned of the flesh with flint scrapers, and to have been rearranged in an irregular and unscientific manner, a left leg being sometimes applied to a right thigh; or it may be that on the anniversary of an interment the bones of the deceased were taken out, scraped and cleaned, and then replaced. In Algeria, and on the edge of the Sahara, are found great trilithons, that is to say, two huge upright stones, with one laid across at the top, forming doorways leading to nothing, but similar to those which are found at Stonehenge. What was this significance?

We turn to the Chinese for an explanation, and find that to this day they erect triumphal gates—not now of stone, but of wood—in memory of and in honour of such widows as commit suicide so as to join their dear departed husbands in the world of spirits. On the other hand, our widows forget us and remarry. The dolmen-builders were people with flocks and

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Rh herds, and who cultivated grain and spun yarn. Their characteristic implement is the so-called celt, in reality an axe, sometimes perforated for the reception of a handle, most commonly not. The perforation belongs to the latest stage of Neolithic civilisation. Their weapons, or tools, were first

ground. In about a score of places in France polishing rocks exist, marked with the furrows made by the axe when worked to and fro upon them, and others that are smaller have been removed to museums. At Stoney-Kirk, in Wigtownshire, a grinding-stone of red sandstone, considerably hollowed by use, was found with a small, unfinished axe of Silurian schist lying upon it. In the recent

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 Though these words might not contain a theory of descent capable at once of scientific application, yet they show that the latest researches and candid appreciation of facts were compelling the most eminent representatives of the botany of the day to give up the constancy of forms. At the same time in the genetic morphology which had developed itself mainly under Nägeli's guidance since 1844, and still more in embryology, which in Hofmeister's hands was leading to results of the greatest systematic importance, there lay a fruitful element destined to correct and enrich Darwin's doctrine of descent in one essential point. That doctrine in its original form sought to show that selection, the result of the struggle for existence, combined with perpetual variation was the sole cause of progressive improvement in organic forms ; but Nägeli, relying on the results of German morphology, was able as early as 1865 to point out that this explanation was not satisfactory, because it leaves unnoticed certain morphological relations, especially between the large divisions of the vegetable kingdom, which scarcely seem explainable by mere selection in breeding. While Nägeli allowed that Darwin's principle of selection was well adapted to explain fully the adaptation of organisms to their environment and the suitableness and physiological peculiarities of their structure, he pointed out that in the nature of plants themselves there are intimations of laws of variation, which lead to a perfecting of organic forms and to their progressive differentiation, independently of the struggle for existence and of natural selection; the importance of this result of morphological research has since been recognised by Darwin. Thus Nägeli supplied what was wanting in the theory of descent and gave it the form, in which it is adequate to explain the problem already recognised by the systematists of the old persuasion,


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324  It would have been well if the author had confined himself to the materials collected in India. His account of water cults throughout the world is based on the writings of Sir E. B. Tylor, Sir L. Gomme, and other works familiar to students, and his comments add little to our knowledge.

Another fault in this book, unfortunately too common in the case of Indian writers, is his absence of precise references. The references which he gives are not complete and will be of little use to students, and no index is provided. But, with these limitations the book possesses some value, and if the author, in a revised edition, would pursue his enquiries in India and provide a larger collection of local facts, he would do good service in the investigation of an interesting branch of folklore.

 , who writes under the name of P. Saintyves, has furnished another proof of his untiring industry and of his genuine enthusiasm for folklore. This little book is devoted to an exposition of the importance of children’s round games and the songs which are sung in them. The theory, which he illustrates chiefly from France, but also to some extent from England and other neighbouring countries and even from as far away as India, is that these songs and dances or round games are the remains of very archaic liturgies, that is to say, magical incantations for the benefit of the crops and of fecundity in general, whether animal or vegetable. And the same thing is affirmed of the seasonal performances and collections of money, especially at Christmas.

It is a book intended for popular reading, and hence it is not encumbered with footnotes or references. To a student this is a drawback, because, unlike too many “popular” books, it is a work of real learning. To test the author’s authorities, therefore, is of the utmost value in considering his thesis; and his thesis is worth considering. True, the theory has been

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SYRIA, THE LAND OF LEBANON

how the most scholarly of all Syrian travelers could say that the temples of Baalbek "are like those of Athens in lightness, but far surpass them in  [ 194 ]


text: History of botany (1530–1860)/Book 1/Chapter 5


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Rh broached before. But M. Nourry does more than popularize it. He follows it out in new directions, and brings such further evidence of it as his space will permit. He contends that the seasonal quest is not merely a modern deformation of an ancient rite: it is really a magical circumambulation.

A most interesting account is quoted of the Feast of Fools at Chalons-sur-Marne, apparently in the sixteenth century; but unfortunately we are left to guess at its date. One kind of song which it is argued is an incantation is a cumulative song of the form of "This is the house that Jack built." In the example given from the Haut Boulonnais, the lover asks:

The second month the lover proposes to give "Deux tourterelles, une partriole qui va, etc." It does not seem to be known to M. Nourry that there is an English variant. But here the beloved is represented as saying:

and so on. It is therefore not in English a forecast or an incantation for the months of the forthcoming year, as the author contends the version from the neighbourhood of Boulogne is. What is it? Probably it has some ritual origin.

The ballad or song of London Bridge ("London Bridge is broken down, With a gay lady") is fully treated, and with a good deal of ingenuity. After examining a number of variants from various parts of France, from Denmark, from Russia and other Slav countries and from Roumania, he comes to the conclusion that it was derived from an ancient ritual an a bridge and representing the casting into the water and drowning of the old year, conceived as a woman, and her

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326 resuscitation as the new year. And he quotes from an account by Catullus of a Roman ritual in support of his interpretation.

In another chapter he discusses the meaning of the puzzling exclamation Anguilmineuf, and the New Year celebrations to which it is applied. He prefers among the various etymologies proposed for the expression that from a Celtic root, e.g., signifying force, young shoot, germ, explaining the whole ceremony to which it is applied as the survival of a magical ritual to assist fecundity.

The whole book (it is quite short) may be read with profit by students of these rituals, in spite of the want of e.xact references. A little research will find most of their sources in the French collections of traditional verse.

Books for Review should be addressed to Folk-Lore, c/o

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 namely, how it is possible for the morphological affinity of species in the system to be in so high a degree independent of their physiological adaptation to their environment.

The modern teaching on vegetable cells, modern anatomy, and morphology, and the improved form of the theory of selection are the product of inductive enquiry since 1840, a product, the full importance of which will be described in the following portions of our history. At present we have to deal only with morphological and systematic results, and therefore with a part only of the abundant labours of the botanists who will be noticed in this chapter; the remainder will be reserved for succeeding books, which contain the history of the anatomy and physiology of plants.

It is one of the characteristic features of this period of botany, that morphology enters into the closest connection with the doctrine of the cell, with anatomy and embryology, and that researches, especially into the process of fecundation and the formation of the embryo, form to some extent the central point of morphological and systematic investigations. A strict separation of these various enquiries, which are all ultimately applicable to the purposes of systematic botany, can therefore scarcely be maintained, and least of all in dealing with the lower Cryptogams.

The condition of botanical literature about the year 1840 was highly unsatisfactory; it is true that eminent service was rendered in the several domains of systematic botany, morphology, anatomy, and physiology, and a number of von Mohl's best works were produced in this period; Meyen also, Dutrochet, Ludolph Treviranus and others were cultivating vegetable anatomy and physiology, and it has been already stated that good and noticeable work was done in the previous years in morphology and systematic botany. But there was no one to put together, to criticise and apply the knowledge


text: Translation talk:Habakkuk

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Rh had nothing to do with Maria now. Monte, monte et allez a pro! Then he came up and went forward looking round to see his Companions, but I followed him, and made him go down into the Forecastle. Then I gave the Boy the Blunderbuss and ordered him to present it at the Man if he perceived him to come towards me while I was opening the Scuttle, then to shoot him.

"Then I took the Crow and leap't down with it into the Forecastle and drew the Spikes and opened the Scuttle, and bid the Man come down and joyn his Companions. And after that I nailed down the Scuttle again, and went aft and ordered the Boy to stand by the Steeridg Door again, and I took the Candles and the Blunderbuss and went down between Decks and looked in all Holes and Corners for the two wounded Men and found them not. Then I went on Deck, and told the Boy I could not find the Men, and he said they were certainly run overboard. I told him I would know what was become of them before I made sail.

"Then I told the Boy I would go up into the Maintop, and see if they were there; and so I gave him the Blunderbuss and bid him present it at the Maintop, and if he saw any man look out over the Top with anything in his Hand to throw at me, he should then shoot them. Then I took the Boy's Bolt, and went up, and when I was got to the Puddick Shrouds I look'd forwards to the Foretop, I saw the two Men were cover'd with the Foretopsail, and their Sashes bound about their Heads to keep in the Blood, and they had made a great part of the Foretopsail Bloody, and as the Ship rould, the Blood ran over the Top. Then I call’d to them, and they turn'd out and went down on their knees, and wrung their Hands, and cried, O corte, corte, Monsieur. Then I said, Good Quarter shall you have, And I


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510

(Softly.) Mortal! (Kindly.) Nay, dost not weepest!

(Crawls jellily forward under the boughtboughs [sic], streaked by sunlight, with dignity.) This position. I felt it was expected of me. Force of habit.

Mortal! You found me in evil company, high kickers, coster picnic makers, pugilists, popular generals, immoral panto boys in flesh tights and the nifty shimmy dancers, La Aurora and Karini, musical act, the hit of the century. I was hidden in cheap pink paper that smelt of rock oil. I was surrounded by the stale smut of clubmen, stories to disturb callow youth, adsf orads for [sic] transparencies, truedup dice and bustpads, proprietary articles and why wear a truss with testimonial from ruptured gentleman. Useful hints to the married.

(Lifts a turtle head towards her lap.) We have met before. On another star.

(Sadly.) Rubber goods. Neverrip. Brand as supplied to the aristocracy. Corsets for men. I cure fits or money refunded. Unsolicited testimonials for Professor Waldmann’s wonderful chest exuber. My bust developed four inches in three weeks, reports Mrs Gus Rublin with photo.

You mean Photo Bits?

I do. You bore me away, framed me in oak and tinsel, set me above your marriage couch. Unseen, one summer eve, you kissed me in four places. And with loving pencil you shaded my eyes, my bosom and my shame.

(Humbly kisses her long hair.) Your classic curves, beautiful immortal. I was glad to look on you, to praise you, a thing of beauty, almost to pray.

During dark nights I heard your praise.

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Rh

(Quickly.) Yes, yes. You mean that I… Sleep reveals the worst side of everyone, children perhaps excepted. I know I fell out of my bed or rather was pushed Steel wine is said to cure snoring. For the rest there is that English invention, pamphlet of which I received some days ago, incorrectly addressed. It claims to afford a noiseless inoffensive vent. (He sighs.) ’Twas ever thus. Frailty, thy name is marriage.

(Her fingers in her ears.) And words. They are not in my dictionary.

You understood them?

Ssh.

(Covers her face with her hand.) What have I not seen in that chamber? What must my eyes look down on?

(Apologetically.) I know. Soiled personal linen, wrong side up with care. The quoits are loose. From Gibraltar by long sea, long ago.

(Bends her head.) Worse! Worse!

(Reflects precautiously.) That antiquated commode. It wasn’t her weight. She scaled just eleven stone nine. She put on nine pounds after weaning. It was a crack and want of glue. Eh? And that absurd orangekeyed utensil which has only one handle.

(Mingling their boughs.) Listen. Whisper. She is right, our sister. We grew by Poulaphouca waterfall. We gave shade on languorous summer days.

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512

(In the background, in Irish National Forester’s uniform, doffs his plumed hat.) Prosper! Give shade on languorous days, trees of Ireland!

(Murmuring.) Who came to Poulaphouca with the high school excursion? Who left his nutquesting classmates to seek our shade?

(Pigeonbreasted, bottleshouldered, padded, in nondescript juvenile grey and black striped suit, too small for him, white tennis shoes, bordered stockings with turnover' tops, and a red school cap with badge.) I was in my tens, a growing boy. A little then sufficed, a jolting car, the mingling odours of the ladies’ cloakroom and lavatory, the throng penned tight on the old Royal stairs for they love crushes, instincts of the herd, and the dark sexsmelling theatre unbridles vice. Even a pricelist of their hosiery. And then the heat. There were sunspots that summer. End of school. And tipsycake. Halcyon days.

Mackerel! Live us again. Hurray! (They cheer.)

(Hobbledehoy, warmgloved, mammamufflered, stunned with spent snowballs, struggles to rise.) Again! I feel sixteen! What a lark! Let’s ring all the bells in Montague Street. (He cheers feebly.) Hurray for the High School!

Fool!

(Rustling.) She is right, our sister. Whisper. (Whispered kisses are heard in all the wood. Faces of hamadryads peep out from the boles and among the leaves and break blossoming into bloom.) Who profaned our silent shade?

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38 exploration of hut circles at Legis Tor a grindstone was found in one of the habitations, and on it an incomplete tool that was abandoned there before it was finished. After grinding, these implements underwent laborious polishing by friction with the hand or with leather. At the same time that these artificially smoothed tools were fabricated, flint was used, beautifully chipped and flaked, to form arrow and spear heads and swords. The arrow-heads are either leaf-shaped or tanged. The pottery of the dolmen-builders is very rude. It is made of clay mingled with coarse fragments of stone or shell, is very thick and badly tempered; it is hand-made, and seems hardly capable of enduring exposure to a brisk fire. The vessels have usually broad mouths, with an overhanging rim like a turned-back glove-cuff, and below this the vessel rapidly slopes away. The ornamentation is constant everywhere. It consisted of zigzags, chevrons, depressions made by twisted cord, and finger-nail marks in rings round the bowls or rims. It was not till late in the Bronze Age that circles and spirals were adopted. Celtic ornamentation is altogether different. Whilst the long-headed dolmen-builder crept along the coast of Europe, there was growing up among the mountains and lakes of Central Europe a hardy round-headed race—the Aryan, destined to be his master. Was it through instinct of what was to be, that the Ivernian shrank from penetrating into the heart of the Continent, and clung to the seaboard?

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Rh When the dolmen-builder arrived in Britain, to the best of our knowledge, he found no one there. On the Continent, on the other hand, if he went far inland, he not only clashed with the Aryan round-heads, but also here and there stumbled on the lingering remains of the primeval Palaeolithic people, who have left their remains in England in the river-drift, and in Devon in the Brixham caves and Kent's Hole. The dolmen-builder has persisted in asserting himself. Though cranial modifications have taken place, the dusky skin, and the dark eyes and hair and somewhat squat build, have remained in the Western Isles, in Western Ireland, in Wales, and in Cornwall. It is still represented in Brittany. It is predominant in South-Western France, and is typical in Portugal. After a lapse of time, of what duration we know not, a great wave of Aryans poured from the mountains of Central Europe, and, traversing Britain, occupied Ireland. This was the Gael. This people subjugated the Ivernian inhabitants, and rapidly mixed with them, imposing on them their tongue, except in South Wales, where the Silurian was found to have retained his individuality when conquered by Agricola in 78. But if the Gaelic invaders subjugated the Ivernians, they were in turn conquered by them, though in a different manner. The strongly marked religious ideas of the long-headed men, and their deeply rooted habit of worship of ancestors, impressed and captured the imagination of their masters, and as the races

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Rh

(Coyly through parting fingers.) There! In the open air?

(Sweeping downward.) Sister, yes. And on our virgin sward.

(With wide fingers.) O! Infamy!

I was precocious. Youth. The fauns. I sacrificed to the god of the forest. The flowers that bloom in the spring. It was pairing time. Capillary attraction is a natural phenomenon. Lotty Clarke, flaxenhaired, I saw at her night toilette troughthrough [sic] illclosed curtains, with poor papa's operaglasses. The wanton ate grass wildly. She rolled downhill at Rialto Bridge to tempt me with her flow of animal spirits. She climbed their crooked tree and I… A saint couldn't resist it. The demon possessed me. Besides, who saw?

Me. Me see.

Simply satisfying a need. (With pathos.) No girl would when I went girling. Too ugly. They wouldn't play…

(Bleats.) Megegaggegg! Nannannanny!

(Hatless, flushed, covered with burrs of thistledown and gorsepine.) Regularly

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 and polychrome vellum prayer-book presented to the queen in 1578, may also be by Ubaldini's hand, as certainly is a partially illuminated Latin prayer-book presented to her in 1580, now in the Huth Library (Cat. v. 1).

UCHTRED. [See .] |

UCHTRYD (the Welsh form of Uhtred) (d. 1148), bishop of Llandaff, was archdeacon of Llandaff in the time of Bishop Urban (1107–1153), and in that character attests the agreement drawn up in 1126 between the bishop and Earl Robert of Gloucester (Liber Landavensis, ed. 1893, p. 29). In 1131 he was one of Urban's envoys in the matter of the dispute with the sees of Hereford and St. David's (ib. pp. 60, 64). He was clearly a Welshman (the name is not uncommon at this period), and probably married, since ‘Brut y Tywysogion’ (Oxford Bruts, p. 328) mentions a daughter Angharad, who became the wife of Iorwerth ab Owain, of the Welsh line of Caerllion. Upon Urban's death in 1134 he was elected to the see of Llandaff, and in 1140 was consecrated by Archbishop [q. v.] (Continuator of ) He did not continue the barren litigation as to the boundaries and privileges of the see which occupied so much of Urban's episcopate, and appears only in minor controversies with the priory of Goldcliff ( and, Councils, i. 346–7) and the abbey of St. Peter's, Gloucester (Historia et Cartularium Sancti Petri, ed. Hart, ii. 14). He died in 1148, a date given by the ‘Annals of Tewkesbury,’ and to be inferred from the notices in the ‘Bruts’ and ‘Annales Cambriæ.’ According to the Gwentian ‘Brut’ (Myvyrian Archaiology, 2nd ed. p. 711), the famous [q. v.] was Uchtryd's nephew and adopted son, and Mr. Gwenogfryn Evans believes (preface to edition of 1893) that the ‘Liber Landavensis’ in its original form was compiled by Geoffrey at Llandaff under his uncle's patronage. That Uchtryd had a nephew called Geoffrey is shown by the occurrence of ‘Galfrido sacerdote nepote episcopi’ among the witnesses to a charter of his dated 1146 (Cartulary of St. Peter's, Gloucester, ii. 55), but the author of the ‘History of the Kings of Britain’ is not supposed to have been ordained priest until 1152 ( and, Councils, i. 360). The chapter of St. David's, in a letter to Eugenius III of about 1145, accuse Uchtryd of illiteracy and immorality; it is possible, however, that the document, the knowledge of which is due to the zeal of Giraldus Cambrensis on behalf of the claims of St. David's, may be spurious (, Works, iii. 56–8, 187–8).

UDALL. [See also .]

UDALL, EPHRAIM (d. 1647), royalist divine, was son of [q. v.] (, Life of Whitgift, p. 345, folio). He was admitted a pensioner of Emmanuel College, Cambridge, in July 1606, proceeded B.A. in 1609, and commenced M.A. in 1614. On 20 Sept. 1615 he was appointed perpetual curate of Teddington (, p. 426). On 27 Nov. 1634 he was presented to the rectory of St. Augustine's, Watling Street, London. For a long time he was regarded as one of the shining lights of the puritan party, but after the breaking out of the great rebellion in 1641 he declared himself to be in favour of episcopacy and the established liturgy. He was, in consequence of this, charged with being popishly affected, and the Long parliament, on 29 June 1643, made an order that he should be ejected from his rectory, and that the rents and profits should be sequestered for [q. v.], a ‘godly, learned, and orthodox divine’ (Commons' Journals, iii. 148). His house was plundered and his books and furniture were taken away. Afterwards his enemies sought to commit him to prison, and they carried his aged and decrepit wife out of doors by force and left her in the open street (, Mercurius Rusticus, 1646, pp. 131–133). Udall, who is described by Wood as ‘a man of eminent piety, exemplary conversation, profound learning, and indefatigable industry,’ died in London on 24 May 1647 (, Obituary, ed. Ellis, p. 24). (1594–1672) [q. v.] preached his funeral sermon, which was published under the title of ‘Lazarus his Rest’ (London, 1647, 4to).

Udall was the author of:  ‘Τὸ πρέπον εὐχαριστικόν, i.e. Communion Comlinesse. Wherein is discovered the conveniency of


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514 engaged. Circumstances alter cases. (He gazes intently downwards on the water.) Thirtytwo head over heels per second. Press nightmare. Giddy Elijah. Fall from cliff. Sad end of government printer’s clerk. (Through silversilent summer air the dummy of Bloom, rolled in a mummy, rolls roteatingly from the Lion’s Head cliff into the purple waiting waters.)

Bbbbblllllbbbbblblobschbg!

(Alone on deck, in dark alpaca, yellow kitefaced, his hand in his waistcoat,waistcoat [sic] opening, declaims.) When my country takes her place among the nations of the earth, then, and not till then, let my epitaph be written. I have…

Done. Prff!

(Loftily.) We immortals, as you saw today have not such a place and no hair there either. We are stonecold and pure. We eat electric light. (She arches her body in lascivious crispation, placing her forefinger in her mouth.) Spoke to me. Heard from behind. How then could you…?

(Pacing the heather abjectly.) O, I have been a perfect pig. Enemas too, I have administered. One third of a pint of quassia, to which add a tablespoonful of rocksalt. Up the fundament. With Hamilton Long’s syringe, the ladies’ friend.

In my presence. The powderpuff. (She blushes and makes a knee.) And the rest.

(Dejected.) Yes. Peccavi! I have paid homage on that living altar where the

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40 became fused, the mixed race continued to build dolmens and erect other megalithic monuments once characteristic of the long-heads, often on a larger scale than before. Stonehenge and Avebury were erections of the Bronze Period, and late in it, and of the composite people. If we look at the physique of the two races, we find a great difference between them. The Ivernian was short in stature, with a face mild in expression, oval, without high cheek-bones, and without strongly characterised supraciliary ridges. The women were all conspicuously smaller than the men, and of markedly inferior development. The conquering race was other. The lower jaw was massive and square at the chin, the molar bones prominent, and the brows heavy. The head was remarkably short, and the face expressed vigour, was coarse, and the aspect threatening. Moreover, the women were as fully developed as the men, so much so that where all the bones are not present it is not always easy to distinguish the sex of a skeleton of this race. What Tacitus says of the German women—that they are almost equal to the men both in strength and in size—applies also to these round-headed invaders of Britain; and, indeed, what we are assured of the Britons in the time of Boadicea, that it was solitum feminarum ductu bellare, shows us that the same masculine character belonged to the women of British origin. The average difference in civilised races in the stature of men and women at present is about four inches, but twice this difference is very usually found to exist between the male and

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THE ILLUSTRATIONS


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Rh back changes name. (With sudden fervour.) For why should the dainty scented jewelled hand, the hand that rules...?

(In the thicket.) Show us one of them cushions.

Here.

(In the thicket.) Whew! Piping hot!

(From the thicket.) Came from a hot place.

(A birdchief, bluestreaked and feathered in war panoply with his assegai, striding through a crackling canebrake over beechmast and acorns.) Hot! Hot! Ware Sitting Bull!

It overpowers me. The warm impress of her warm form. Even to sit where a woman has sat, especially with divaricated thighs, as though to grant the last favours, most especially with previously well uplifted white sateen coatpans. So womanly full. It fills me full.

Ssh! Sister, speak!

(Eyeless, in nun’s white habit, coif and huge winged wimple, softly, with remote

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Rh female skeletons of the Polished Stone Period in the long barrows. The difference is even more strikingly shown by a comparison of the male and female collar-bones; and we are able to reproduce from them in picture the Neolithic woman of the Ivernian race, with narrow chest and drooping shoulders, utterly unlike the muscular and vigorous Gaelic women who were true consorts to their men when they came over to conquer the island of Britain. After a lapse of time the long head began to reassert itself, and the infusion of its blood into the veins of the dominant race led to great modification of its harshness of feature. When iron was introduced into Britain, whether by peaceable means or whether by the second Aryan invasion, that of the Cymri or Britons, we do not know, but when Cæsar landed in Britain, B.C. 55, he found that iron was in general use. The second Aryan invasion alluded to was that of the true Britons. They also came from the Alps, where they had lived on platforms constructed on the lakes. They occupied the whole of Britain proper, but not Scotland, and made but attempts to effect a landing in Ireland. They were entirely out of sympathy with the original race and its ideas, and did not assimilate their religion and adopt their practices as had the Gaels. The distinction between the two branches of the great Celtic family is mainly linguistic. Where the British employed the letter p, the Gael used the hard c, pronounced like k. For instance, Pen, a head,

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the peoples drawing neere to the Table in the sight thereof when they receive the Lords Supper. With the great unfitnesse of receiving it in Pewes in London for the Novelty of high and close Pewes,’ London, 1641, 4to.  ‘Good Workes, if they be well handled, or Certaine Projects about Maintenance for Parochiall Ministers’ (anon.), London, 1641, 4to.  ‘Noli me Tangere is a thinge to be thovght on, or Vox carnis sacræ clamantis ab Altari ad Aquilam sacrilegam, Noli me tangere ne te perdam’ (anon.), London, 1642, 4to.  ‘The Good of Peace and Ill of Warre,’ London, 1642, 4to.  ‘Directions Propovnded, and humbly presented to … Parliament, concerning the Booke of Common Prayer, and Episcopall Government’ (anon.), Oxford, 1642, 4to. This was also published under the title of ‘The Bishop of Armaghes Direction, concerning the Lyturgy, and Episcopall Government,’ London, 1642, 4to. The treatise was disavowed by Ussher, and the authorship is correctly attributed to Udall.

UDALL or UVEDALE, JOHN (1560?–1592), puritan, has been identified with the fourth and youngest son of Sir [q. v.] of More Crichel (, Dorset, 1868, iii. 147). But as the reputed father died in 1542, probably some eighteen years before the son's birth, the alleged relationship must be rejected. John Udall was doubtless akin to the Uvedale families of Wickham in Hampshire and of More Crichel, but the precise degree is undetermined (cf. Surrey Archæological Collections, iii. 63 seq.) He matriculated as a sizar of Christ's College, Cambridge, on 15 March 1577–8, but soon afterwards migrated to Trinity College, and graduated B.A. in 1580–1, and M.A. in 1584. He was a zealous reader of theology, and developed a strong tendency to puritanism, which was encouraged by his intimacy, while both were undergraduates, with [q. v.]. Udall also obtained at the university a competent knowledge of Hebrew.

Udall has been wrongly identified with John Uvedale, a trusted member of Sir Philip Sidney's household, who was with Sidney in October 1586 at Arnhem during his fatal illness, and witnessed Sidney's will. Uvedale received under its provisions 500l. in consideration of his ‘long and very faithful service,’ and of his voluntary surrender of ‘Ford Place,’ which Sidney had presented to him (, Sydney Papers, i. 111, 112).

Before 1584 Udall took holy orders and became curate of Kingston-upon-Thames under the absentee vicar, Stephen Chatfield. He was soon known there as a convinced puritan who had stern suspicion of the scriptural justification of episcopacy. He preached with eloquence, and three volumes of sermons delivered by him at Kingston were published in 1584. The first volume, called ‘Amendment of Life’ (in three sermons), was dedicated to Charles, lord Howard of Effingham; the second volume was entitled ‘Obedience to the Gospell’ (two sermons); and the third was entitled ‘Peter's Fall: two Sermons upon the Historie of Peter's denying Christ,’ London, 8vo, 1584. A fourth collection of five sermons ‘preached in the time of the dearth in 1586,’ was called ‘The true Remedie against Famine and Warres’ (London, 1586, 12mo). This was dedicated to Ambrose Dudley, earl of Warwick, who was a well-known protector of puritan ministers. Although he was thus influentially supported, Udall's insistence on a literal observance of scriptural precepts was held to infringe Anglican orthodoxy, and in 1586 he was summoned by the bishop of Winchester and the dean of Windsor to appear before the court of high commission at Lambeth. Through the influence of the Countess of Warwick and Sir [q. v.] he was restored to his ministry. This experience of persecution redoubled his ardour. He strongly sympathised with the zealous efforts of his Cambridge friend Penry to stir in the bishops a keener sense of their spiritual duties; and during 1587 Penry seems to have visited him at Kingston. In April 1588 Udall induced Penry's friend, the puritan printer [q. v.], to print at his office in London an anonymous tract in which he trenchantly denounced the church of England from the extreme puritan point of view. The work, which was issued surreptitiously without the license of the Stationers' Company, and bore no name of printer or place of publication on the title-page, was entitled ‘The State of the Church of Englande, laide open in a conference betweene Diotrephes a Byshopp, Tertullus a Papiste, Demetrius an usurer, Pandochus an Inne-keeper, and Paule a preacher of the worde of God.’ Udall developed his argument with much satiric force, and the pamphlet arrested public attention. Archbishop Whitgift and other members of the court of high commission deemed it seditious. It was soon


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516 eyes.) Tranquilla convent. Sister Agatha. Mount Carmel, the apparitions of Knock and Lourdes. No more desire. (She reclines her head, sighing.) Only the ethereal. Where dreamy creamy gull waves o’er the waters dull.

Bip!

(Coldly.) You have broken the spell. The last straw. If there were only ethereal where would you all be, postulants and novices? Shy but willing like an ass pissing.

(Their silverfoil of leaves precipitating, their skinny arms aging and swaying.) Deciduously!

Sacrilege! To attempt my virtue! (A large moist stain appears on her robe.) Sully my innocence! You are not fit to touch the garment of a pure woman. (She clutches in her robe.) Wait, Satan. You’ll sing no more lovesongs. Amen. Amen. Amen. Amen. (She draws a poniard and, clad in the sheathmail of an elected knight of nine, strikes at his loins.) Nekum!

(Starts up, seizes her hand.) Hoy! Nebrakada! Cat of nine lives! Fair play, madam. No pruning knife. The fox and the grapes, is it? What do we lack with your barbed wire? Crucifix not thick enough? (He clutches her veil.) A holy abbot you want or Brophy, the lame gardener, or the spoutless statue of the watercarrier or good Mother Alphonsus, eh Reynard?

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 known in London to have been printed by Waldegrave, and in April his press was seized. Udall, whose responsibility remained unknown to the authorities, invited Waldegrave to Kingston to discuss the situation. Penry joined the consultation, with the result that schemes were laid for disseminating through the country further tracts of a like temper. Penry soon arranged to write a series of attacks on the bishops which should bear the pseudonym of Martin Mar-Prelate. Udall supplied him with some information that had come to his knowledge of the illegal practices of the bishop of London, and this information Penry embodied in the first of the Martin Mar-Prelate tracts, which was known as ‘The Epistle.’ But Udall made no other contribution to the series of pamphlets which bore the pseudonym of Martin Mar-Prelate. He had no relation with any of the Martin Mar-Prelate controversialists excepting Penry, and was associated with Penry only at the inception of the Mar-Prelate scheme.

Udall preferred to pursue the bishops single-handed. In July Waldegrave secretly set up a press in the neighbourhood of Kingston, at the house of a widow, Mrs. Elizabeth Crane, at East Molesey. There he printed a second anonymous polemic of Udall which was called: ‘A Demonstration of the trueth of that Discipline which Christe hath prescribed in his worde for the gouernement of his Church, in all times and places, untill the ende of the worlde.’ With great vehemence Udall denounced ‘the supposed governors of the church of England, the archbishops, lord-bishops, archdeacons, and the rest of that order.’ The ‘Demonstration’ was secretly distributed in November, at the same time as Penry's ‘Epistle,’ the first of the distinctive ‘Martin Mar-Prelate’ tracts, which Waldegrave also put into type at the East Molesey press. A reply to Udall appeared in 1590 with the title, ‘A Remonstrance, or plain detection of some of the faults … cobled together in a Booke entituled “A Demonstration.”’ Udall's ‘Dialogue’ and ‘Demonstration’ were both reprinted by Mr. Arber in 1880.

Meanwhile, in July 1588, Udall, although his authorship of the ‘Dialogue’ was hardly suspected, and the ‘Demonstration’ was as yet unpublished, again offended the court of high commission by his uncompromising sermons in the parish church of Kingston, and he was summarily deprived of his living.

After resting ‘about half a year,’ with the intention of leading thenceforth a ‘private life,’ he was invited in December by the Earl of Huntingdon and the inhabitants of Newcastle-upon-Tyne to resume his ministry in that town. He accepted the call, and laboured there assiduously for a year. During the time the plague raged furiously in the district. While at Newcastle Udall openly published in London, under his own name, a new volume of sermons entitled ‘Combat between Christ and the Devil.’ This was of non-controversial character. But meanwhile many Mar-Prelate tracts had been issued in rapid succession by Penry and his associates, and the bishops made every effort to discover their source. Udall was soon suspected of complicity, and on 29 Dec. 1589 he was summoned to London, ‘in the sorest weather,’ to be examined by the privy council. He arrived on 9 Jan. 1589–90, and four days later appeared at a council meeting that was held at Lord Cobham's house in Blackfriars. He was asked whether his ministry at Newcastle was authorised by the bishop of the diocese. He replied that both the bishopric of Durham and the archbishopric of York were vacant during the period of his ministry. He refused to say whether he was the author of the ‘Demonstration’ and ‘Dialogue.’ He acknowledged that Penry had passed through Newcastle three months before, but had merely saluted him at his door (cf. Sketch of Mar-Prelate Controversy, pp. 88–93). The council ordered Udall's detention in the Gatehouse at Westminster. A second examination by the council followed on 13 July 1590, when similar questions were put to the prisoner and similar answers made by him (ib. pp. 144–7).

On 24 July 1590 he was placed on his trial at the Croydon assizes, before Justice Clarke and Serjeant Puckering, on a charge of having published ‘a wicked, scandalous, and seditious libel’ entitled ‘A Demonstration.’ The indictment was laid under the statute 23 Eliz. cap. 3, which was aimed at attacks on the government made in print by Roman catholics. Udall was refused the aid of counsel, and the prosecution depended wholly on the written depositions previously obtained from witnesses in the high commission court. The judges invited Udall to deny on oath that he was author of the incriminated tract. This he refused to do. He was found guilty, but sentence was deferred, and he was ordered to be imprisoned in the White Lion prison in Southwark. Subsequently he was offered a pardon if he would sign a recantation, but he declined to accept the terms proposed. In February 1590–91 he was brought to the bar of the Southwark assizes, and raised some


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Rh

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Rh

(With a cry, flees from him unveiled, her plaster cast cracking, a cloud of stench escaping from the cracks.) Poli…!

(Calls after her.) As if you didn’t get it on the double yourselves. No jerks and multiple mucosities all over you. I tried it. Your strength our weakness. What’s our studfee? What will you pay on the nail? You fee men dancers on the Riviera, I read. (The fleeing nymph raises a keen.) Eh! I have sixteen years of black slave labour behind me. And would a jury give me five shillings alimony to morrow, eh? Fool someone else, not me. (He sniffs.) But, Onions. Stale. Sulphur. Grease.

You’ll know me the next time.

(Composed, regards her.) Passée. Mutton dressed as lamb. Lone in the tooth and superfluous hairs. A raw onion the last thing at night would benefit your complexion. And take some double chin drill. Your eyes are as vapid as the glass eyes of your stuffed fox. They have the dimensions of your other features, that’s all. I’m not a triple screw propeller.

(Contemptuously.) You’re not game, in fact. (Her sowcunt barks.) Fohracht!

(Contemptuously.) Clean your nailless middle finger first, the cold spunk o your bully is dripping from your cockscomb. Take a handful of hay and wipe yourself.

I know you, canvasser! Dead cod!

I saw him, kipkeeper! Pox and gleet vendor!

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text: 1911 Encyclopædia Britannica/Volcae

title: 1911 Encyclopædia Britannica/Volcae


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518

(Turns to the piano.) Which of you was playing the dead march from Saul?

Me. Mind your cornflowers. (She darts to the piano and bangs chords on it with crossed arms.) The cat’s ramble through the slag. (She glances back.) Eh? Who’s making love to my sweeties? (She darts back to the table.) What’s yours is mine and what’s mine is my own.

(Gently.) Give me back that potato, will you?

Forfeits, a fine thing and a superfine thing.

(With feeling.) It is nothing but still a relic of poor mamma.

There is a memory attached to it. I should like to have it.

To have or not to have, that is the question.

Here. (She hauls up a reef of her slip, revealing her bare thigh and unrolls the potato from the top of her stocking.) Those that hides knows where to find.

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Rh

(Frowns.) Here. This isn’t a musical peepshow. And don’t you smash that piano. Who’s paying here?

(With exageratedexaggerated [sic] politeness.) This silken purse I made out of the sow’s ear of the public. Madam, excuse me. If you allow me. (He indicates vaguely Lynch and Bloom.) We are all in the same sweepstake, Kinch and Lynch. Dans ce bordel où tenons nostre état.

(Calls from the hearth.) Dedalus! Give her your blessing for me.

(Hands Bella a coin.) Gold. She has it.

(Looks at the money, then at Zoe, Florry and Kitty.) Do you want three girls? It’s ten shillings here.

(Delightedly.) A hundred thousand apologies. (He fumbles again and takes out and hands her two crowns.) Permit, brevi manu, my sight is somewhat troubled.

(Strives heavily to rise.) Ow! My foot’s asleep. (She limps over to the table. Bloom approaches.)

(Chattering and squabbling.) The gentleman… ten shillings… paying for the three… allow me a moment… this gentleman pays separate… who’s touching it?… ow… mind who you’re pinching… are you staying the night or a

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Rh

" you satiated with the buffoonery?" asked the fierce man of the youth after some time. "I should have thought that you had served your apprenticeship, and were now looking about for some more profitable business."

"Wretched man!" exclaimed Edmond, "thou, who neither believest in God, nor man, begone from my presence, for thy thoughts poison my mind."

"Not so haughty, young gentleman," cried the former in a bantering tone! "to-day my fist, in spite of my poisonous thoughts, has rendered you good service, that is, if you do not estimate life as cheaply as I do; but, as yet, your milky face has not the appearance of that. Why then are you of a disposition so inhumanly


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Rh virtuous? Let me still continue to enjoy your gracious society, for I am indeed yours; early to-day, you begged me off indeed almost like a dog, therefore, you must allow me to bark and to remain near you, so that no other may bite you."

"How couldst thou then have sunk so low?" asked Edmond with some little sympathy. "I have merely remained stationary," said the former composedly, "I have only not been enabled to raise myself, and as I have perceived no wings on my shoulders, I had no wish to put any on, and still less to address myself on the subject to the first best goose I met, who, moreover, could not have assisted me."

"Thou meanest," said Edmond, "that thou hast formerly been a man like others?"

"Very probably," replied the robber: "now perhaps there is not so great a gulf between you and me. If one man rates himself so highly, then certainly to the mind the distance appears immeasureable as between the king and the beggar; but place both naked on a desert island together,


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Rh then are they brothers and boon companions, provided the one does not devour the other. Thus is it also with the so called souls; when they compose verses, or are in love, then indeed they think themselves miracles enshrined, but let them but fall into despair, become utterly wild and untractable, then all affectation disappears like the rouge from the cheeks of the harlot when she is compelled to wander about in a shower of rain."

"Have you never heard my name perchance? I am called Lacoste, I should be surprised if you had not." Edmond became thoughtful. "It occurs to me," said he after a while, "that this name is not totally unknown to me; but I cannot revive my memory."

"Aye, good, young soul," continued Lacoste in his peculiar way. "In your green age, I was a gallant spendthrift, a sweet rabbit, that with rosy smiling lips, flattered every one, only tell me, have you ever yet loved passionately?"

"Oh silence!" angrily exclaimed


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  of doubtful relevance in arrest of judgment. Sentence of death was passed on him, and he was carried back to prison.

No attempt was made to carry out the monstrous sentence, but Udall remained a prisoner, with small hope of life. The iniquitous procedure excited the resentment of many persons of influence, some of whom had shown sympathy with Udall's religious views in earlier days. Sir Walter Ralegh, the Earl of Essex, and Alexander Nowell, dean of St. Paul's, interested themselves on his behalf, and every effort was made to procure his release. At first the prospect was discouraging. He sued for liberty to go to church; permission was refused him. But a little later a copy of the indictment under which he was convicted, but which he had never seen, was sent him. Acting on the advice of friends, he thereupon framed a form of pardon ‘according to the indictment,’ and his wife presented it with his petition to the council. The papers were referred to Archbishop Whitgift. For a time the archbishop was obdurate. But the agitation in Udall's favour grew, and in March 1592 the governors of the Turkey Company offered to send Udall to Syria as pastor of their agents there if he were released at once (cf. Cal. State Papers, Dom. 1591–4, Udall to Burghley, 3 March 1591–2, not 1592–3;, Whitgift, ii. 101–2). The archbishop's scruples were at length overcome, and a pardon was signed by the queen early in June. On 15 June Udall, by the archbishop's direction, informed the lord keeper, Puckering, of that fact. But immediately afterwards Udall fell ill and died. His death was attributed to the cruel and illegal usage to which he had been subjected, and he was long remembered and honoured as a martyr by those who shared his religious convictions. He was buried in the churchyard of St. George's, Southwark. He was survived by his wife and son [q. v.]

In the year following Udall's death there appeared at Leyden a valuable grammar and dictionary of the Hebrew tongue by him under the title: ‘מפתח לשון הקודש—that is, The Key of the Holy Tongue’ (Leyden, 12mo, 1593). The first part consists of a Hebrew grammar translated from the Latin of Peter Martinius; the second part supplies ‘a practize’ or exercises on Psalms xxv. and lxv., and the third part is a short dictionary of the Hebrew words of the Bible. The work was prized by James VI of Scotland, who is reported to have inquired for the author on his arrival in England in 1603, and, on learning that he was dead, to have exclaimed, ‘By my soul, then, the greatest scholar of Europe is dead.’

In 1593 also appeared (anonymously in London) the first edition of Udall's ‘Commentarie on the Lamentations of Jeremy;’ other editions are dated in 1595, 1599, and 1637. A Dutch translation by J. Lamstium is dated 1660. Udall's ‘Certaine Sermons, taken out of severall Places of Scripture,’ which was issued in 1596, is a reprint of his volume on the ‘Amendment of Life’ and the ‘Obedience to the Gospel.’ There is erroneously attributed to him an antipapal tract, ‘An Antiquodlibet, or an Advertisement to beware of Secular Priests,’ Middelburg, 12mo, 1602.

UDALL or UVEDALE, NICHOLAS (1505–1556), dramatist and scholar, born in 1505, was a native of Hampshire. His relationship with the Uvedale family of Wickham in Hampshire, one member of which, living in 1449, bore the christian name of Nicholas, is undetermined (cf. Surrey Archæological Collections, iii. 185). Nicholas was elected a scholar of Winchester College in 1517, when he was described as being twelve years old (, Winchester Scholars, p. 108). Proceeding to Oxford, he was admitted a scholar of Corpus Christi College on 18 June 1520. He graduated B.A. on 30 May 1524, and became a probationer-fellow of his college on 30 May 1524. He took some part in the college tuition (, Hist. Corpus Christi Coll. Oxford, Oxf. Hist. Soc. pp. 86, 89, 370–1). In 1526 and the following years he purchased books of a Lutheran tendency of Thomas Garret, an Oxford bookseller, who personally sympathised with Lutheran doctrines. Udall thus gained the reputation of being one of the earliest adherents of the protestant movement among Oxford tutors (, Actes, ed. Townsend, v. 421 seq.). As a consequence, it is said, he was not permitted to take the degree of M.A. until 1534—ten years after his graduation. Meanwhile he made some reputation in the


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Rh : "who now would speak of that with you?"

"A curious discourse that we are holding," said Lacoste cooly; "if you know nothing of it, so much the better for you, but at your age, I was so thoroughly in love and enraptured, that a mere touch from me would have made a thousand men in love, as by the magnet the bar of iron acquires the power of attraction. At that time, the earth, with all its stones, appeared to me transparent, I was so benevolent and affectionate, that I would willingly have given my eye-brows to the nightingales, that they might carry them to their nests, to make a bed for their young brood. And beautiful was my beloved, the blind might almost have been aware of it, she was even still more loving and compassionate than I was. She would indeed have voluntarily taken upon herself all the suffering and sorrows of the whole world, would have even suffered herself to be condemned, could she thereby have


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288 Again, the Earth Goddess, being the primary source of that Mana which fertilizes men and animals, and brings the fruits of the earth to harvest, naturally becomes periodically exhausted, and needs repose to recruit her energies. In Malabar in January–February the field work is over, and Mother Earth rests during the hot weather until the first shower of rain, when she revives and undergoes the natural function of women just described. This periodical rest of the goddess, to which further reference will be made later on, is observed throughout the country in various ways. In the Panjāb she sleeps on seven or eight days in each month, and on these days ploughing and sowing are tabu, with this concession that if inadvertently work has started on these days, it may be finished. In the Deccan, after the Naurātrī, or Nine Nights’ feast of the goddess in September–October, her temple is closed from the sacred 11th day of the month until the full-moon day, while the goddess rests and refreshes herself after the liberal distribution of Mana to her worshippers during her festival. In the Deccan many people make a vow to live during the rest of the goddess in the country north of the river Godāvarī, this being regarded as the southern boundary, marking off Hindostan from the non-Aryan tribes of the south.

Naturally after her periodical rest the Earth Mother needs to be aroused. This rite goes back to Vedic times, when, at the Mahāvrata festival, maidens carrying water pitchers used to dance round a fire and sing: “The cows smell pleasantly: here is sweet drink! the cows are

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Rh from hell, and make the hungry and sick, rich and healthy."

"Even in your wickedness," said Edmond, softened, "you represent this girl as a noble one, who was well worthy of her heavenly origin."

"Heavenly," said the former, "to disgust: quite natural. That is just what I mean. To every beggar she would have freely given her all; but to me—she saw my love, my despair, how I only breathed in her looks, how I withered away, and my grief, my inexpressable misery would assuredly have driven me to the grave or to madness.—But that was indifferent to her, more even then indifferent, it was pleasing to her.

"But how is such a thing possible?" asked Edmond.

"Every thing has its drawback," resumed Lacoste. "It is but just, when senseless fools, such as I was, are ill-treated by women, that they may serve as an example to other simpletons. But she would however have leant to mercy’s rather than to justice's side,


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Rh had it not been for a fault that lay within myself and which still oppresses me, although I do not see it as such."

"And what is it?"

"The same upon which our conversation commenced; those same wings which always sit so ridiculously upon us. To come to the point, I was not religious; I could by no means comprehend how people made this discovery. I had learned to think, to judge, to fancy, but I could believe neither of the new lights of which I had heard so much. From whence was I to derive it too? I exist, I rejoice if all goes on well with me, shall I render thanks for that? be resigned and humble? Well, to whom am I to rescribe the innumerable sorrows? all the sufferings of this wretched life? the multiplied griefs? There is no one whom I dare accuse of it. But even all this I am to receive with joy and humility ! If it go well with me: superabundant benevolence; if wrong: parental correction. I cannot conceive such things


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14 United States or of Europe could at once, and without reference to an encyclopædia, locate and name the twenty-nine States or political divisions into which the Republic of Mexico is divided, or so many of its towns and cities as have a population in excess of fifteen or twenty thousand.

The explanation of this is, that prior to the construction and opening of the Mexican "Central" and Mexican "National" Railroads, or virtually prior to the year 1883, the exploration of Mexico—owing to the almost total absence of roads and of comfortable hospicia for man and beast, the utter insecurity for life and property, the intervention of vast sterile and waterless tracts, and the inhospitality and almost savagery of no small proportion of its people—was so difficult and dangerous that exploration has rarely been attempted; and those who have attempted it have greatly imperiled their lives, to say nothing of their health and property.

Mexico, furthermore, is not fully known even to the Mexicans themselves. Thus, a large part of the country on the Pacific coast has scarcely been penetrated outside of the roads or "trails" which lead from the seaports to the interior. There are hundreds of square miles in Southern Mexico, especially in the States of Michoacan and Guerrero, and also in Sonora, that have never been explored, and are merely marked on the maps as "terreno

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Rh as other brains have done. The nameless Being, whom I know not how to represent to myself at all, or only with giddiness and with terror, sustains worlds, permits shipwrecks, wars and earthquakes, therefore he may now suffer me and my thoughts. But he will, he cannot approach me closely, as they say, if I do not draw near him with contrition, if I do not believe and speak thus and thus of him; edifices, words, prostrations, belong thereto, in order to lay him as by magic in fetters, that he may take an interest in me, that he may love me, he must even first excite my commiseration. Aye, truly all this roused my wrath. Instead of these loving, religous men having patience, instructing and sympathising with me, they imagine they can offer no satisfaction to their God of love, if they do not hold me in execration."

"Fearful man!" exclaimed Edmond, "how could they do otherwise? if the flame of the stake be kindly; it certainly is so for such as you."