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94 or fey—that's what they call it, isn't it?—you are. Have a drink. Jerry?"

I nodded, and relaxed in Chambers' softest armchair as he opened a small liquor cabinet that stood in a corner of his comfortable home—a large and beautifully furnished room on the third and top floor of an establishment that may best be described as a cross between a private club and a bachelor gentlemen's rooming house. The sort of place with a reception room on the first floor, telephone service in each room—swank for minor executives at moderate cost. Just the sort of place for a wifeless young man—

Chambers mixed two whiskey-sodas, handed me mine, and sat down tautly on the davenport, across the room from me. He slept, by the way, on that same davenport—though no one would have ever guessed.

"Here's the story, Jerry," he said, sipping at his drink as he talked. "I haven't told you all of it before for fear you'd laugh. I waited, instead, until tonight. Whatever happens tonight—if it does happen or nothing happens at all, I mean; it'll be over in a hurry, and that'll be the end of it. And if you want to kid me afterward, why, that's your privilege—

"Jerry, I want you to let me tell you this without interruptions. It's confused enough at best, and I want to be as sure as I can that I'm not missing anything that may be—significant. So—"

I nodded; I am a good listener, and after a moment he continued:

"I met this fellow Pierce just about a year ago, when he first came to live here. Kind of a round-faced fellow, with a funny little nervous twisted smile, sort of like a cat's—Lord, you've seen his pictures in the papers enough lately so that I don't have to describe him to you. I'll bet he isn't smiling like that right now, though—"

He shivered slightly, glanced fearfully at the banjo clock on the wall, gulped a big swallow of his drink and went on hastily:

"I struck up a sort of friendship with this Pierce right off. I'm an amiable bird anyway, and I couldn't help getting to know him; there're only about twenty-five fellows living here, and most of us take our breakfasts downstairs every morning, and our dinners at night, too, when we've nothing special on; it's like a sort of club, really.

"Everybody knows everybody else, and everybody else's business, too, so far as that's concerned. So I got to know Pierce right away. Had him up here for a drink, as a matter of fact, the second or third evening after he checked in the place.

"Lord, if anybody'd told me then that he'd done what he'd done I'd have said they were crazy. He seemed the most harmless sort of fellow in the world. The only odd thing that I noticed about him was that he seemed nervous as the devil all the time; jumpy, like—and he always seemed to be sort of listening for something, some noise or sound to materialize that never did. Lots of times I had to repeat whatever I was saying to him two or three times before he'd reply, and even then he'd only answer sort of mechanically, as though he weren't really listening to me at all. Well, it was a damned annoying trait, I can tell you; I put it down to his being terribly absent minded, and I made a private resolution that I'd find out the answer.

"Well, as it happened, I didn't get my first hit of information from Pierce direct; I got it from Mrs. Thomas, our landlady. She'd noticed, I guess, that I'd struck it off with Pierce, and I guess, too, that she'd taken a violent dislike to him. She waylaid me in the hall one day and started in, 'Mr. Chambers, haven't you noticed anything strange about our new Mr. Pierce?'

"I told her I hadn't, no.

"She clamped down her jaws and then


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 fog, sleet, mist, rain or hail. A full stop, as it were, with a ring or halo round it, as some writers put round a period to make it plain for the printer. An atmosphere of warmth and clean fat arms, and the unreproducable smell of clean linen, honestly washed, and clear starching and hot ironing that comes to or from no laundry with its cheating, its flagrantly, brazen dishonesty, and its dirt-hiding, shirt and collar ruining gloss composition. There was the smell of a drop of gin hot there sometimes, they said, but I never noticed it. It couldn't have done otherwise than do Mrs. Higgins and the clothes good. She had all the atmosphere of a model widow washerwoman, though Higgins was a hard-working, steady live man. He never changed. He was never seen in the ironing room. He always came in and went out in a disconnected or detached way through "the back door at the side," whether there were clients' servants or not in the ironing room. His bend came in there too in the other sense, for the door was low, though wide, but it came in at a rather more acute angle, just for all the world (he having his arms behind him) as if he were carrying in a sheet of bark with him on his back (to make an extra bunk with).

Mothers stick to daughters in those villages, and help them in "their trouble," and keep it from the old man till the last moment. Longer if they can. Send her to Aunt Martha, or some one at a distance, for a holiday, or on some pretext. It would hinder the old man's work to know. He must "take his meat, and have his sleep"—or they all might starve—

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


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 with the same family. Mistress died, and master went to London with Lizzie to look after the children—or mistress died there, and Lizzie was kept or stayed on. . . . There's such a thing (unwritten yet) as "masters'" rights in England. Certainly in the case of young housekeepers to middle-aged widowers—or husbands whose wives are not wives. "It's only natural," and no one need be any the wiser if master acts all right, in event of "trouble." . . . . But anyway, the young railwayman went to London, by the "trine " I presume, one holiday to see Lizzie, and he never went again. Perhaps he got a practical, common sensible dismissal. Or may be he heard "talk." Lizzie never "talked" herself—whether of past mistresses (or masters) to present ones, or about present ones, outside. This seems a good point in the training. Pity mistresses weren't trained in return.

Lizzie's situation was in a flat in Clovelly Mansions in Grey's Inn Road, where no one knoweth the people next door across the landing (say, seven or eight stories up), and masters and mistresses needn't be married unless they like. Here she made the acquaintance of a young man—a mere boy—in a milk-walk, who served many flats—and had a few of them in his walk of life. His brother had an interest in the firm he worked for, so he was above the ordinary run of milk-walkers—he was some class. And Lizzie kept company, or walked out with him, though I don't know how she did it, unless he never slept, or took her on the milk-walk before daylight. He got the sack for lateness and missing clients. He lingered too


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Rh snapped. 'The man positively detests music. Hasn't he told you so?'

I can't say that the subject of music has ever been mentioned between us,' I told her.

"Well, she persisted, practically went into a tirade. Yammer, yammer, yammer; I'll reproduce it for you as well as I can. She said, and she was in dead earnest, too, 'Mr. Chambers, that Mr. Pierce, before he would even so much as look at my rooms, told me very emphatically that if there was a piano in the house he wouldn't even consider staying here; said that he hated piano-playing. Of course, as it happens, there isn't a piano on the premises, though I've often considered getting one of those little spinets for the reception room. So I told Mr. Pierce the truth, that there weren't any pianos in the building, and he seemed very pleased, didn't even ask then to look at rooms, but paid me a month's lodging in advance and moved in the same day. Mark my words, Mr. Chambers; a man who hates music as much as that isn't normal!'

"I hadn't noticed that Pierce disliked music—though I knew perfectly well that he had peculiarities—and I commented that I'd played the radio in my room lots of times when Pierce was present, and he never seemed upset. Also I mentioned Dowd's banjo playing, down the hall, said that that never seemed to bother Pierce, either.

, that about terminated the conversation; Mrs. Thomas muttered around a little more and then went off in a huff. I merely had the idea at the time that she'd just taken a violent dislike to her new lodger, and wanted to express that dislike in talking to me; I know now, of course, that she was right, Landladies are uncanny that way.

"Consciously I didn't pay much attention at the time to what Mrs. Thomas had said, but I guess that subconsciously I kept mulling it over. I remember the thought came to me one day all of a sudden that I really didn't know the first damned thing about Pierce—about where he worked, if he did work, who his people were, where he came from, anything. And I realized another thing, too, that that funny mannerism of his of always seeming to be listening nervously for some sound that he never actually heard was getting more pronounced every time I saw him; by thunder after I'd known the fellow about two weeks I began to wonder if maybe Mrs. Thomas wasn't right after all about him. Watching him—and remember that I had plenty of opportunity to do just that, for we were fairly thick there for awhile—I couldn't help but come to the conclusion that either the man possessed such an acutely sensitive ear that the sound of piano playing was torture to him, or he was just plain nuts.

"And neither of those notions exactly fitted the facts, either—for no man who ever lived played a more miserable banjo than Dowd, yet Dowd's banjo practice didn't bother Pierce at all. Nor did piano playing when it came over the radio. But any sort of piano playing, good or bad, popular or classical, that came to his ears direct from the instrument seemed to affect him like the screech of chalk on a blackboard affects a normal person. I've seen him turn white as a sheet at the faintest sound of piano-playing coming from an open apartment window as we walked past; I've even seen him cross the street to avoid passing the open door of our neighborhood music store. That's the way he was all the time he lived here, normal in every respect except when it came to pianos and piano-playing direct from producer to consumer. Music under those circumstances was pure unadulterated torture to him. The more I watched him the more I veered toward the conclusion that he was really crazy, after all.


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Page:A Study of Mexico.djvu/48

CHAPTER II.

Popular fallacies concerning Mexico — Its geographical position and physical characteristics — Elevation of the "Mexican Central Railroad" — The valley of the city of Mexico — The "City of Mexico and Vera Cruz Railroad" — The "Tierras Calientes" — No navigable rivers in Mexico — Population — Character of the Aztec civilization — A development of the "Stone Age" — The romance of Prescott's History — The predecessors of the Aztecs — Counterparts of the mounds of the United States in Mexico — Possible explanation of their origin.

popular opinion concerning Mexico is that it is a country of marvelous and unbounded natural resources. Every geography invites attention to the admirable location of its territory, between and in close proximity to the two great oceans; to the great variety, abundance, and richness of its tropical products — sugar, coffee, tobacco, dye and ornamental woods, vanilla, indigo, cacao, cochineal, fruits, fibers, and the like; and to the number of its mines, which for more than two centuries have furnished the world with its chief supply of silver, and are still productive. The result is, that with a majority of well-informed people, and more especially with those who have read about Mexico

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Rh in those charming romances of Prescott, and who, in flying visits to its capital, have found so much to interest them in the way of the picturesque, and have brought to their eyes little capacity for seeing anything else, the tendency has been to confound the possible with the actual, and to encourage the idea that Mexico is a rich prize, unappreciated by its present possessors, and only waiting for the enterprising and audacious Yankees to possess and make much of, by simply coming down and appropriating.

Now, with these current beliefs and impressions the writer has little sympathy; but, on the contrary, his study and observations lead him to the conclusion that the Mexico of to-day, through conjoined natural and artificial (or human) influences, is one of the very poorest and most wretched of all countries; and, while undoubtedly capable of very great improvement over her present conditions, is not speedily or even ultimately likely, under any circumstances, to develop into a great (in the sense of highly civilized), rich, and powerful nation. And, in warrant and vindication of opinions so antagonistic to popular sentiment, it is proposed to ask attention to a brief review of the condition of Mexico: first from its geographical or natural standpoint; and, secondly from the standpoint of its historical, social, and political experience.

title: Page:A Study of Mexico.djvu/49


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110 where we have a double line of fast electric tramway, and the 'Bus Companies are still hanging on. But this is mainly because London traffic is so perfectly managed.

From the top of a 'bus the only real difference I could see between the business street crowd of London and that of Sydney or Melbourne was, while there is a sprinkling of frock-coats and tall hats in the young cities, there is a shower in London. I fancied that the Sydney people, when I last saw them, seemed the more haggard, worried and hurried; but that might have been a trick of memory.

Down Fenchurch Street I was looking for a place in a hurry, and passed it twice—because it was up a court instead of in the main street, where it advertised itself to be—and was passing it for the third time when I was aware of a shadow at my elbow. Poor devil!—he had been a man, I suppose; there was little manhood left in him now. Imagine a Sydney Domain Dosser in his last stage of dosserdom—imagine him several degrees worse than he could possibly become in Sydney! This man was apparently a hopeless drunkard; long past the bloated stage. He wore an old frock-coat that was in rags round his wrists, and so smeared with grease and dirt that it hung heavy from his sharp shoulder-blades. His hat, a level-brimmed stove-pipe, rested on his ears, which supported it like brackets, the rim seemed only held together by grease and dirt, and the crown was of the same materials, with, perhaps, a thin under lining of felt. Where the grease was thin on his clothes there were patches of collar green. And the most


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Rh "Now look here!" I said one day to one of them. "You mustn't go by appearances." (He bowed with humility.) "I'm not so delicate as I might look; I'm thin, but most Australians are—I'm thin, but I'm wiry." (He bowed again.) "I've been used to hard work" (they call "graft" work in England); "I've camped out all winter in a tent on a telegraph line in New Zealand; I've probably done more hard graft than any man in this village, and as for walking and carrying, I've tramped five hundred miles at a trip in the drought, across some of the driest and hottest country Out Back in Australia, and carried a heavy swag and a load of sorrow all the way." (He bowed.) "And now," I said, "can't you understand that I'm able and willing to carry home that quarter of a pound of borax? My wife is waiting for it; it won't hurt me. I'll get home sooner than your man can, and you can save him to send to a weaker customer. Now, be sensible; it will save you trouble, and save me trouble, and save up your man, and save my wife inconvenience. She'll want to argue with me if I go home without that borax I—promised to bring it home—don't make me break my word! What's the matter with the arrangement, anyway?"

He bowed and smiled in a scared sort of a way; my speech didn't seem to convey the ghost of an understanding to his mind; but he let me have the borax—or rather I got out of the shop with it before he pulled himself together.

There's a grocer just round the corner from where we live; he is newly started in business; his prices are


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Rh frightened, belaboured his chest with might and main. “Ha, ha, ha!” laughed the blind man. “Can you make no more noise than that! Listen to me!” Whereupon he banged his drum, rub-a-dub-dub, rub-a-dub-dub. And the demon with a yell of dismay disappeared into the night.

The two friends slept the sleep of innocence, and when they woke in the morning, found themselves surrounded by jewels, of gold and silver, wherewith they loaded themselves, and went their way. Presently they sat down under a tree to divide their spoil. The hunchback made the partition, and naturally gave himself the largest share. But the blind man, feeling the two heaps, recognised that he had been cheated. So he mixed the two heaps together and bade the hunchback make a fresh division. But the hunchback lost his temper and, crying, “I don’t believe you are really blind,” rubbed a handful of sand into his friend’s eyes. Whereupon the blind man immediately recovered his sight. “What an ugly creature you are!” he said, “with that disgusting hump on your back!” So saying, he fell on his friend, and furiously hammered his. hump, so that he became quite straight and tall.

Whereupon the two friends returned home, and lived happily ever afterwards.

I find that in telling this tale to young people I not only, as above, interpolate the moral “waste not, want not,” which is not in the original Kachārī, but I am tempted to leave out the dividing of the spoil and the miraculous healing of the two friends. That depends, however, on the spirit in which the earlier part of the yarn is taken by my audience. Some children like the full tale, some dislike the ending.

I may mention that many years ago a Hindu friend assured me that some of the Kachārī tales I handed on to him are attributed to the famous Rāja Birbal, of humorous renown. Cambridge. Rh

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 Editor is indebted to Sir James Frazer for the following communication.

A few days ago I was discussing with the Dean of Carlisle, Canon Rashdall, some of the customs connected with death I have come across in my practice as Coroner in this county and he said that he was sure you would be glad to hear of them, though no doubt you know of their existence already. On one occasion the deceased was a yeoman and the jury were mostly farmers, I observed that nearly every one took the deceased’s chin between his thumb and forefinger. It was with great difficulty I could find out why they did this. One man however told me that if one touched a dead body, the idea of it did not haunt one, and also that if the body was cold there was no danger, but if moist and clammy to the touch someone in the room would die within the year. I have only come across this custom once.

Another custom, almost universal amongst the poorer classes in the country, is the placing of a saucer of salt on a dead man’s breast. I have never noticed it on a woman’s. An undertaker told me it was done for hygienic reasons, but I doubt this. On one occasion when the deceased was of the gipsy type—I do not think he was a gipsy—I found the body laid out in the caravan with a small round piece of green turf about 4 ins. in diameter on his breast.

The custom of covering over the looking-glass in the room where the deceased is lying is quite common and finds favour even amongst some of the well to do. , Coroner Eastern Division of Cumberland. 38 Lowther Street, Carlisle.

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 element in the cult. Like the Christian Sacrament of the Eucharist, it may have been a part of the final entrance into the Mysteries, the higher initiation not displayed to the ordinary worshipper. There are living folk-tales such as the Gaelic story of the "Temple of Horrors," which seem to contain a reminiscence of ancient rites in which a bull or human being was fed up for sacrifice with some secret ritual, and into whose body the spirit of the god was believed to descend, to be afterwards imbibed by the worshipper at the sacred feast which followed the slaying of the victim.

Miss Weston contends, quite rightly in our opinion, that writers like Mr. Nutt are inclined to exaggerate the Celtic element in the Grail story. Yet a larger number of the incidents which she considers to embody the main features of the story—the Waste Land, the Fisher King, the Hidden Castle with its solemn feast and mysterious Feeding-Vessel, the Bleeding Lance and Cup—than she seems inclined to admit, are found in Celtic tradition. They are not all found together in any single prototype, but a number of the incidents are found combined (all, indeed, except the cup) in the Welsh Peredur; the fact that the cup does not appear in the Welsh story seems to show that it belongs to another cycle of tradition. We do not feel convinced by the author's argument from the fish-meal in the Messianic Feast of the Jews. Nor does her contention that the Welsh and Irish speak of a "cauldron" and not of a "cup" hold much weight. The point is not the size but the form of the vessel; a crater in Plato, a cauldron in folk-lore, and a cup in the Mysteries or Ecclesiastical tradition carry the same symbolic meaning. The cauldron of nourishment or renovation or healing in Irish story does really represent a very similar idea.

Moreover, two of the main themes that have a part in the Grail legend, the idea of a circle of Champions contesting with each other for priority in strength or virtue, and surrounding a king who has a less marked personality than any of his followers, and the idea of a Quest, are commonplaces of Gaelic native tradition. The group of the Conchobar champions is a true prototype, though in a ruder and more primitive form,

title: Page:Folklore1919.djvu/531


text: The New International Encyclopædia/Aston Hall


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166 of Arthur's knights. The folk-tale of perilous quests for articles of magic virtue is one of the most persistent of folk-themes down to the present day, its chief prototype being the story of the Adventures of the Children of Tuireann. The story of the Tain itself was the object of a Quest, for it had been lost, and was carried, men thought, to Armorica, where (or perhaps in Connaught) it was sought and found. To our mind, the ground-work of the Grail story is more native than Miss Weston is disposed to admit. The oriental doctrines were, to our thinking, fitted into a native framework.

On the other hand she is inclined too much to minimize the part taken by ecclesiastical tradition. This has recently been revived in a new form in two very able articles contributed by Miss M. A. Murray to Ancient Egypt (1916, Parts I. and II.), which Miss Weston does not appear to have seen. Miss Murray contends for an Egyptian origin for the Joseph of Arimathea legend, and for a Coptic origin for the Grail or Eucharistic Cup. Her parallels between the ceremonial of the celebration of the Eucharist in the Coptic rite and the description of the procession of the Grail in Wolfram von Eschenbach are very curious and interesting, the most remarkable being the carrying of the decapitated head, in the Coptic ritual the head of St. Mark, the founder of the Egyptian church. Further resemblances are the bowl and towel for washing the hands at Mass, the censering and anointing and the breaking of the bread into three fractions. The Ark in which Joseph carried the holy blood she considers to be a reminiscence of the wooden ark adorned with pictures, in which the cup is placed in the Coptic churches; and she points to the statement of Wolfram that the legend was of eastern origin, written in Arabic, and introduced into Spain by Flegetanis. Its introduction into England she puts down to the Melkin, mentioned in the History of Glastonbury by its compiler, John of Glastonbury.

The story itself and still more the ideas it enshrines, are surely composite; we doubt whether any single line of tradition will account for all.

In America the problems arising out of the Arthurian romance are being attacked from different sides by a number

title: Page:Folklore1919.djvu/532


text: The New International Encyclopædia/Aston Manor


text: The New International Encyclopædia/Astor, John Jacob (merchant)


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Rh of folk-lorists. The careful studies appearing in Modern Philology from time to time especially are worthy of notice by all folk students in these countries. The March number (1919) contains a study of the relations between the English Sir Perceval and Chrétien's Conte du Graal, by Professor Arthur C. L. Brown. He disputes the assumption that Sir Perceval is "merely a retelling by a clever Englishman of Chrétien's famous romance," and endeavours to demonstrate by a close study of the incidents and comparison with Wolfram von Eschenbach that it has an independent origin. He seems to us to have made out his case. The general tendency of modern investigations goes to show that the existing romances are deeply rooted in primitive folk-belief, and that the Märchen precedes the epic.

A useful hint is given by Professor Brown in a note on p. 126, where he remarks that when a romance grows out of a fairy-tale, then the older form of the story will be more logical, for it will conform to fairy logic. He instances the use by Shakespeare in King Lear of a theme which is perfectly coherent in its original form as a folk-tale, where people act as fairy-folk do, according to fixed laws; but when transformed into real people in the play, "the king's action is left poorly motivated." This provides a rational explanation of the sense of impatience we are inclined to feel in reading Lear at the apparent folly of the action of the king, while nevertheless we feel that he is intended to impress us as great and good.

In April of the same year there appeared in the same organ a useful paper by Professor T. Peete Cross on the Gaelic Ballad of the Mantle. He brings together a series of instances from mediaeval narrative dealing with a chastity-testing mantle, capable of detecting feminine fraility. In this study he contests the theory of Otto Warnatsch, who, after an examination of the available material, came to the conclusion that this peculiar form of test originated in Celtic territory, but first took literary form in old French poetry. Professor Cross contends that the theme had found an earlier literary framework, independent of the Continental versions, in the Gaelic ballad, and especially in tales belonging to the Ossianic tradition.

title: Page:Folklore1919.djvu/533


text:
User talk:Dwarner30uk

Note
Hello and welcome to WS :). You don't need to add text to a talk page like you did at Talk:T.O. 21M-LGM25C-1 you can just leave it blank unless there is something to talk about. If you have any questions post at Scriptorium most of the regular users watch that page. Jeepday (talk) 12:08, 12 October 2010 (UTC)

The mysterious Header toggle button
When proofreading in the Page: namespace and one has their toolbar turned on [ Gadgets, one will see the button button_category_plus.png, and clicking it toggles the header/footer on and off. In this space we put the relevant components for top and bottoms of pages by use of the template RunningHeader, so for example produces I personally have my header/footer set to open in the Page: namespace and I achieved this by activating that option in my Gadgets. — billinghurst  sDrewth  15:03, 3 November 2010 (UTC)

Pages containing images
Gday. When you come across images in the Page: namespace, as at Page:Popular Science Monthly Volume 68.djvu/54, the general practice is to use the /Problematic/ marker and add a template such as Page contains image. This parks the page into a category that indicates we need to do some extraction work of the images. Thanks. — billinghurst  sDrewth  12:50, 3 January 2011 (UTC)

Found an image for djvu page 61 of this work. It may take some effort to align the text. Welcome…JamAKiska (talk) 05:03, 5 January 2011 (UTC)

title: User talk:Dwarner30uk


text:
User:Dwarner30uk

'''

Creating my User page
'''

title: User:Dwarner30uk


text:
Talk:T.O. 21M-LGM25C-1

Help adding illustrations
I have scanned some of the diagrams into jpg format, cleaned up and improved the contrast ratios. Now I need to upload them, and attach as links to the appropriate text references. Any hints on proceeding would be appreciated. David
 * Presumably, they are works of the US Government, so they are Public Domain and can be uploaded to Wikimedia Commons. If there are a lot of files, I am able to batch upload them for you: just upload them as a zip/gz file to somewhere. Just a hint for future reference, diagrams are generally better stored as PNG files, since JPG compression disagrees with thin lines and hard contrasts, and the limited palette of colours in most diagrams agrees with PNG compression. This script: User:Inductiveload/Remove-paper-texture.scm may help you too: it automates removal of background paper texture, fiddles the levels, desaturates and sharpens. Cheers, Inductiveload— talk/contribs  16:26, 13 October 2010 (UTC)
 * Help !! I have attached a png picture to the document, but it is over-size for the screen. Any suggestions about scaling please?
 * I re-sized the .png and floated it to the right side based on where you had the parenthesis -- without seeing the original report's layout I can't be sure it matches or makes sense there. Is the original in .PDF format? If so, it may be possible to convert it to .DJVU and uploaded into Wikisource library. Here's an example of one such conversion & upload based on a plane crash investigation report and the resulting article created in the mainspace. George Orwell III (talk) 23:08, 22 October 2010 (UTC)

title: Talk:T.O. 21M-LGM25C-1


text: The New International Encyclopædia/Astor, John Jacob (capitalist)


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Page:Devonshire Characters and Strange Events.djvu/940

 Risdon family, the,

Rivers, Earl,

Roberts, John,

Roberts, Miss,

Roberts, Mr.,

Robertson, Mrs.,

Robins, Mr.,

Rochester, ,

Rock, Mr. W. F.,

Rockingham, Marquess of,

Rogers, Captain Woods, ,

Roland for an Oliver, A,

Rolfe, Thomas,

Rolle, Lady, ,

Rolle, Lord, ,

Rolle, Mr.,

Roman road,

Rome, ,

Romero, Julian,

Roscoff,

Ross, ,

Ross, Dr., ,

Ross, John, Bishop of Exeter,

Rotterdam,

Rouen Cathedral,

Rowe, Cornelius,

Rowe, Nicholas,

Rowles, William,

Rowley, Rear-Admiral Sir Josias,

Royal George,

Royal Wilding, -9, ,

Royal William,

Roy Cades,

Ruan-Lanyhorne,

Rudiments of Landscape,

Runt, Mrs.,

Rural Sports,

Ruskin, John,, , , ,

Russell, Parson Jack, -544,

— encounters his bishop, ,

— his schooldays,

— tests a curate,

— his views on sport, -542

Rust, John,

Ryan, William, in

Ryde,

Ryder, Mary,

Saddles, a judge of,

Sadler's Wells,

Sales, M. de,

Salisbury,, , , , ,

Salisbury, Marquess of, ,

Salisbury Plain,

Salkeld, Captain,

Salmon,

Salter, Dr. Anthony, ,

Saltfleetby,

Salford Museum,

Saltford,

Salthill,

Sampford Courtenay,

Sampford Ghost, The, –291

Sampford Peverell, ,

Sandridge Park, ,

Santa Cruz, –114

Sanxay, James,

Satires on King and Court,

Satirists, two eminent. See John Wolcot and William Gifford

Saunders, John,

Savery, Mr.,

Savery, Rev. S.,

Savery, Thomas, -501

— his family history,

— invents paddle-boat,

— patents with Newcomen,

Savile, Rev. Bourchier Wrey,

Savoy, Duke of,

Saxon conquest, site of,

Scarlett, Mr.,

Schaggel, Mr. Peter,

Schneeburg,

Schnorr,

Schomberg, Captain,

School of Shakespeare, The,

Scilly Islands,

Scio,, ,

Scorrier,

Scott, Sir Gilbert,

Scott, Sir Walter,, ,

Seacroft,

Seal-hunting,, ,

Sea-sickness,

Seaton,

Seddons, Mr.,

Selby, Anne,

Semple, Francis,

Senegal,, ,

Sevres,

Seymour, Lord,

Seymour, Sir Edward,

Shakespeare, William, ,

Shakespeare Society's Papers,

Shaldon,

Shan O'Neil,, ,

Sharp, the engraver, ,

Sheepstor, ,


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Page:Devonshire Characters and Strange Events.djvu/941

 Sheerness,, , , ,

Sheppard, Rev. H. H., ,

Sherborne,

Sherwell,

Sherwill, ,

Shiloh, the expected,, , ,

Shilston, ,

Shilstone, dolmen of,

Shipwreck,

Shore, Juliana Susannah,

Short, Anthony,

Short History of Social Life in England,

Short, J, ,

Shortland, Capt. Thomas G.,, , , ,

— charges against,

— his account of the massacre,

— orders massacre of prisoners,

— practical joke on,

Short View of the Profaneness and Immorality of the English Stage,

Shute,

Sibley,

Sidmouth, ,

Sidney,

Siege of Memphis, The,

Simmins, Dick,

Simpson, Richard,

Sims, Dr.,

Skellum Grenville. See Sir Richard

Skirrett, John,

Skisdon,

Skynner, William,

Slade,

Slanning, Gamaliel,

Slanning, Nicholas, -191

Slaughter,

Sleeman, Mr.,, ,

Smerdon, Hugh,, ,

Smerdon, Rev. Thomas,

Smiles, Samuel,, , ,

Smith, Gerard,

Smith, Mr., ,

Smith, Sarah,

Smith, Thomas,

Smith, William,

Smugglers, -319

— desperate, ,

Smuggling, ,

— adventures while,

— conveniences for, -305

Smyrna,, , ,

Snell, Mr., note

Snow, Miss Marianne,

Snow, Mistress,

Snowe, Richard,

Soathern, John,

Somerset, Duke of, ,

Somerstown,

Songs of the West,, , note

"Sons of the Blue,"

Soper, John,, , ,

Sourton Down,

South Brent,

Southcott, Joanna, -404

— authorities for the life of,

— comes under Methodist influence,

— expected resurrection of,

— issues certificates for the millennium,

— mother of Shiloh,

— prophetess,

Southcote, Mary,

Southey,

Southgate, Exeter,, ,

South Hams, -11

Southill,

Southmolton,, , , , , , , ,

South Tawton,, , , ,

Southwark,

South Zeal,

Speedwell,

Spesinick, Dominic, -348

Spitchwick,

Spithead, ,

Sport advocated by Parson Russell, ,

Spreyton, ,

Spry, Mr.,

Spry, Thomasine,

Stafford, Bridget Maria,

Stafford family, the,

Stafford, Hugh, –15

— experiments in cyder,

Stage, licentiousness of the, ,

— defended by Brice,

Stamford, the Earl of,

Standard, The,

St. Andrew's Church, Plymouth,, ,

Stanhope, Charles,

Stanwich, George, -104

Stapeldon, Bishop,

Starcross,

St. Austell,, , , , ,


text: The New International Encyclopædia/Astor, William Waldorf


text:
Page:Devonshire Characters and Strange Events.djvu/942

 Staverton,, ,

St. Bartholomew's Hospital,

St. Columb,, , , ,

St. Dunstan's,

Steam-propelled fountain,

Steam pumping-engines, ,

Stephens, Mary,

Stewart, Dr.,

St. Genny's Church,

St. German's,

St. Giles' Hospital,

St. James, Westminster,

St. John, Sir William,

St. John's College, Cambridge,

St. Just, Count of,

St. Lawrence's Chapel,

St. Leger,

St. Leger, Frances,

St. Malo,, , ,

St. Martin's,

St. Mary Major,

St. Michael's Mount,

Stockleigh English,

Stockleigh Pomeroy,

Stoke Church, –411

Stoke Fleming,

St. Omer,

Stone, James,

Stone, Tom, -104

Stoneham, Isaac,

Stonehouse,

Stonehouse Creek,

Story, Mr. Douglas,

Stourbridge, note

Stow,

Stowford. See Stafford

Stowford, Sir John,

builder of Pilton Bridge,

St. Paul's,, ,

St. Peter, ,

St. Peter's Hospital for Vagrants,

St. Quintin,

Strangwidge. See Stanwich

Strode, William,

St. Sebastian,

St. Sidwell,

St. Stephen's,, , ,

St. Thomas's,, ,

Stucley family, the,, ,

Stucley, Thomas, -273, ,

— rumoured illegitimacy of,

— escapes arrest, ,

— as a pirate,

— character of, ,

Stukeley, Sir Lewis ("Judas") –285

— arrests Raleigh,

— his madness and death,

— robs and betrays his cousin, ,

St. Vincent, Lord,

St. Yrieix,

Successful Pyrate, The,

Sulfolk, Earl of,, , –202, ,

Sumatra,

Sunday Monitor,

Sun-gleams and Shadows,

Superstition concerning death,

Surat, ,

Sussex, Earl of,

Sutton Pool,

Swanage, ,

Swanwick, Mr., ,

Swift, Jonathan, ,

Switzer, ,

Swymbridge,, , , –544,

Sydenham,

Sydenham, Mary, ,

Sydenham, Sir John,

Synge, M. B.,

Tailbois, Elizabeth,

Tally, Mr., ,

Tamar Green, ,

Tamerton Foliot,

Tappa-Boo,

Tar Steps, ,

Taunton, ,

Taunton Courier, The,, ,

Taunton Dean,

Tavistock,, –98, , , , –190, , , , , , , , , , ,

Tavy River,

Taw River, ,

Tawney, Robert Willet,

Taylor, Mr. Thomas, ,

Teignmouth, ,

Teignmouth, Lord,

Teign River,

Temple, Lord,

Templer, Colonel,

Tenby,

Teneriffe,, –113,

Terdrew, Robert,

Tetcolt, ,

— register of, ,

Tew, Captain,


text:
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Rh knowledge of the beliefs and usages of Hindu women, the chief depositaries of the folk tradition. It contains a considerable amount of new and valuable material. The folk-lore now collected is rather disappointing, much of it being confined to tales which describe, in rather a jejune way, the merit acquired by those who have duly performed certain rites, and the misfortunes suffered by those who have neglected them. As is usual with this class of work the folk-lore collected is more acceptable than some of the interpretations suggested by the author. He bases his interpretations largely on astronomical evidence. Thus he explains the cult of Siva and his consort Pārvatī, Nandi, the bull of Siva, the lion attendant of Pārvatī, and even the portly god of luck, Ganesa, by certain signs of the Zodiac. Ganesa, for instance, we are told is derived from “the big body of the Crab or Cancer which stands in heaven just near Siva who, as the male part of the Gemini or Mithun, intervenes between the female part of that sign (Pārvatī) and the zodiacal sign of Cancer or the Crab, or big belly.” This view will probably not be generally accepted by mythologists. But, irrespective of these attempts at the explanation of the origin of festivals and their rites, the book possesses value as the work of a competent observer. In his further researches he will be well advised to leave the question of interpretation to more learned scholars, and to confine himself to the record of actual facts which his knowledge and opportunities for enquiry will enable him to do with success.

, the author of Dreams: What they are, and what they mean (Folk-lore, xxix. 93) has compiled an interesting little book on ghosts, in which he has included some new material

title: Page:Folklore1919.djvu/535


text: Folk-Lore/Volume 31/Folk-Lore in the Old Testament


text:
The New International Encyclopædia/Bessarion, Johannes

BESSA'RION,, or BASIL'IUS (1395-1472). A Greek scholar. He was born at Trebizond, on the Black Sea, 1395. He is remembered as one of the earliest of those scholars who, in the Fifteenth Century, transplanted Greek literature and philosophy into the West, and rescued the mind of Christendom from the trammels of scholasticism. Bessarion imbibed his love of Plato's writings from his tutor, Gemistus Pletho. He became a Basilian monk; in 1437 Archbishop of Nicæa, and in 1438 accompanied the Greek Emperor, John VII. Palæologus, to Italy, and effected, at the Council of Florence in 1439, a union between the Greek and Roman Churches, which, however, was of short duration. Soon afterwards he joined the Roman Church, but always retained a glowing love of his native land. He was made cardinal by Pope Eugenius IV. in 1439. Ten years after Nicholas V. created him Cardinal-Bishop of Sabina, and in the same year Bishop of Frascati. He was Papal legate at Bologna (1451-55). After the fall of Constantinople (1453), Bessarion visited Germany, and at the diets of Nuremberg, Worms, and Vienna endeavored to promote a crusade against the Turks. In 1463 he was made titular Patriarch of Constantinople by Pius II. In philosophy he professed to be a follower of Plato, but without depreciation of Aristotle. His writings consisted of Latin translations of Greek authors, etc. He died at Ravenna, November 19, 1472. Consult: Inventaire des manuscrits grecs et latins donnés a Saint-Marc de Venise par le cardinal Bessarion en 1468 (Venice, 1894); and for his life, Henri Vast (Paris, 1878). His works are in Migne, ''Pat. Gr.'', CLXI.


text: Folk-Lore/Volume 31/The Six Simpletons and Other Stories


text: Folk-Lore/Volume 31/Re Some Experiments on the Reproduction of Folk-Stories


text:
The New International Encyclopædia/Bessel, Friedrich Wilhelm

BESSEL, (1784–1846). An eminent German astronomer. He was born at Minden. Though destined by his father for a commercial life, he exhibited at a very early age an unconquerable fondness for astronomy. Though he yielded to his father's wishes and entered a mercantile house in Bremen, he worked continually at astronomy, and it was not long before it became evident that no career but that

of an astronomer would suit him. His undivided attention once turned to science, he achieved speedy success. In 1810 he was director of the observatory at Königsberg and professor of astronomy. In 1818 he published his Fundamenta Astronomiæ, a work which marks an epoch in the progress of astronomy, and in 1830 his Tabulæ Regiomontanæ. His important contributions are too numerous to mention here. The most startling was perhaps his determination of the parallax of 61 Cygni. By this remarkable achievement, which was the first measurement of a star's distance from the solar system, Bessel inaugurated a new era in sidereal science. It is not too much to say that Bessel was the father of modern observational astronomy, and there is scarcely a department of this science that was not improved or perfected by him; and in mathematical astronomy his work was almost equally important. Among other achievements, he was one of the first (1823) scientifically to consider the personal equation of observers.


text: Folk-Lore/Volume 31/Beliefs Regarding Death in Cumberland


text: 1911 Encyclopædia Britannica/Gibson, William Hamilton


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 view of Ireland. He remitted the fees of his office to widows and made many gifts to royalists who had been ruined during the great rebellion.

He died at his family house in Castle Street, Dublin, on 1 Dec. 1666, and was buried in St. Werburgh's Church, Dublin.

The establishment of Irish history and literature as subjects of study in the general world of learning in modern times is largely due to the lifelong exertions of Ware, and Sir Frederick Burton in his fine drawing of the three founders of the study of Irish history and literature, has rightly placed him beside his contemporaries, Michael O'Clery [q. v.], the hereditary chronicler, and John Colgan [q. v.], the Irish hagiologist. Ware's portrait was also engraved by Vertue. The Earl of Clarendon, lord-lieutenant of Ireland in 1686, purchased his manuscripts, part of which are now in the British Museum (Clarendon collection) and part in the Bodleian Library (Rawlinson collection). A catalogue of them was printed in Dublin in 1688, and one in London in 1690.

His eldest son, James, who became auditor-general on his father's death, died in 1689.

His second son, Robert, married on 24 Dec. 1666, Elizabeth, daughter of Henry Piers of Tristernagh, co. Westmeath. He compiled ‘The Hunting of the Romish Fox,’ an account of the change of religion and of the persecution of Roman catholics in England and Ireland, of which the title is borrowed from the book of William Turner (d. 1568) [q. v.] It was published in Dublin in 1683 by William Norman, bookbinder to the Duke of Ormonde. Ware defaced some of his father's manuscripts with controversial scribblings. He died in March 1696.

Walter Harris [q. v.], who married Ware's granddaughter, published ‘The Whole Works of Sir James Ware’ (Dublin, 1739–64, 3 vols. fol.).

[Life, prefixed to English translation of Ware's Works (most of which were published in Latin), London, 1705; Harris's edition of Ware; Cal. State Papers, Ireland, 1588–1624; Works (of the editions there is a fine series in the Bradshaw collection in the Cambridge University Library); Catalogues Clarendon manuscripts and Rawlinson manuscripts; Publications of the Celtic Soc. Dublin, 1848.]

WARE, JAMES (1756–1815), surgeon, born at Portsmouth on 11 Feb. 1756, was son of Martin Ware, who was successively the master shipbuilder of the royal dockyards of Sheerness, Plymouth, and Deptford. James Ware was educated at the Portsmouth grammar school, and went upon trial to Ramsay Karr, surgeon of the King's Yard in Portsmouth on 3 July 1770. He was bound apprentice to Karr on 2 March 1771, to serve for five years from the previous July. During his apprenticeship he attended the practice of the surgeons at the Haslar Naval Hospital, and, having served a part of his time, his master allowed him, as was then the usual custom, to come to London for the purpose of attending the medical and surgical practice of one of the general hospitals. Ware selected St. Thomas's, and entered himself as a student on 25 Sept. 1773. Here he remained for three years, making such progress that Joseph Else appointed him in 1776 his demonstrator of anatomy. On 1 Jan. 1777 he began to act as assistant to Jonathan Wathen, a surgeon who devoted himself principally to diseases of the eye; and on 25 March 1778 he entered into partnership with Wathen, taking a fourth share. The partnership was dissolved in 1791, after which Ware began to practise upon his own account, chiefly but not entirely in ophthalmic surgery. In 1788 he became one of the founders of the Society for the Relief of the Widows and Orphans of Medical Men in London and its vicinity, a society of which he was chosen president in 1809. In 1800 he founded the school for the indigent blind, in imitation of a similar institution which had been established at Liverpool ten years earlier. He was elected a fellow of the Society of Antiquaries on 18 Jan. 1798, and on 11 March 1802 he was admitted a fellow of the Royal Society.

He practised his profession in New Bridge Street, and died at his country house at Turnham Green on 13 April 1815. He was buried in the family tomb in the Bunhill Fields burial-ground. He married, in 1787, the widow of N. Polhill, and daughter of Robert Maitland, by whom he had a large family of sons and daughters.

It is the peculiar merit of Wathen and of his pupil Ware that they elevated ophthalmic surgery from the degraded condition into which it had fallen. Originally a branch of general surgery, but always invaded by quacks, it fell into dishonest hands, from which the disinterested efforts of men like Ware first rescued it.

A half-length oil painting, by M. Brown, is in the possession of James T. Ware, esq., F.R.C.S. Engl., of Tilford, Surrey. It was engraved by H. Cook, and a copy of the engraving is prefixed to Pettigrew's ‘Life of Ware,’ as well as to the notice of Ware in the ‘New European Magazine’ for 1815.

Ware published: 1. ‘Remarks on the


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Rh variant collected by my friend Dr. John Sampson, and referred to Dawkins, op. cit. p. 241 note, the password Safe’un (Tačo Yek‘) is clearly derived from the misunderstanding of “Open Sesame” printed with a long ſ and pronounced by some unskilful reader “Sefam.” Two quotations from an Ali Baba version in Paspati, Études sur les Tchinghianes, pp. 349, 422, have been identified by Groome, Gypsy Folk Tales, p. li, but they do not indicate to which type the story from which they were taken belonged.

Upon a priori grounds one is tempted to suggest that the original form of the story was cast in the mould of A (2). The local belief in the magical powers of Sesame led to the “Open O Simsim” of the Arabian Nights, and from the Arabian Nights this form of the spell gained its popularity in Europe, the other flower names such as “Open Hyacinth” arising from accidents of narration. It seems to me that the miscounting incident may have arisen in the first place in the mind of a narrator who had forgotten how the catastrophe was brought about and supplied a rationalistic substitute. This theory of development is, however, a priori, and demands a severe testing by the collection and examination of the evidence, and I venture to suggest that some member of the Society might find this a useful if laborious task.

The University, Liverpool.

following tale is interesting in connection with those of the Architect and his Pupil:

“Tradition relates that the career of Jakanāchāri, the famous architect and sculptor, began when Nripa Rāya was ruling in Kridāpura. He then left his native place and, entering the service of various courts, produced the works by which his fame is to this day upheld. After his departure a son, Dandakāchāri, was born to him, who when grown up set out in search of his father, neither having ever seen the other. At Belur the

title: Page:Folklore1919.djvu/689


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 young man found the temple of Chenna Kesava in course of erection and—as the story goes—remarked that one of the images had a blemish. As this would be fatal to its claim as an object of worship, the architect, who was no other than Jakanāchāri himself, hastily vowed to cut off his right hand if any defect could be found in an image he had carved. To test the matter the image was covered with sandal paste, which dried on every part save round the navel. In this on examination was found a cavity the son had detected, containing a frog and some sand and water. Mortified at this result, Jakanāchāri cut off his right hand, and enquiries as to who his critic was led to the unexpected discovery of their mutual relationship. Subsequently Jakanāchāri was directed in a vision to dedicate a temple to the god Kesava at Kridāpura, his native place. Thither he accordingly returned, and no sooner was the temple completed than his right hand was restored.” B. L. Rice, Mysore Gazetteer, 2nd ed. 1897, vol. ii. p. 185 et seq.

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Page:Dictionary of National Biography volume 59.djvu/367

 Ophthalmy, Psorophthalmy, and Purulent Eye,’ London, 1780, 8vo; 2nd edit. 1785; reprinted 1787; 3rd edit. 1795; another edit., called the second, was published in 1805, and the 5th edit. in 1814. This work was translated into Spanish, Madrid, 1796, 16mo. 2. ‘Chirurgical Observations relative to the Epiphora or Watery Eye, the Scrophulous and Intermittent Ophthalmy, the Extraction of the Cataract, and the Introduction of the Male Catheter,’ London, 1792, 8vo; 2nd edit. 1800. 3. ‘An Enquiry into the Causes which have most commonly prevented Success in the Operation of Extracting the Cataract,’ London, 1795, 8vo. 4. ‘Chirurgical Observations relative to the Eye,’ London, 1798, 2 vols. 8vo; 2nd edit. 1805–12; translated into German, Göttingen, 8vo; 2te Bd. 1809. 5. ‘Remarks on the Fistula Lachrymalis,’ to which are added observations on hæmorrhoids and additional remarks on the ophthalmy, London, 1798, 8vo. 6. ‘Remarks on the Purulent Ophthalmy which has lately been epidemical in this country,’ London, 1808, 8vo. 7. ‘Observations on the Treatment of the Epiphora;’ edited by his son, Martin Ware, London, 1818, 8vo, and Exeter. 8. ‘On an Operation of largely Puncturing the Capsule of the Crystalline Humour in Gutta Serena,’ London, 1812, 8vo. He published several papers of professional importance in the ‘Transactions’ of the Medical and of the Medical and Chirurgical societies, of which the most interesting are the cases of recovery of sight after long periods of blindness. He also edited Reade's ‘Practical Observations on Diseases of the Inner Corner of the Eye,’ London, 1811, 8vo; and he translated Wenzel's ‘Treatise on Cataract,’ 1791, 8vo.

[Pettigrew's Biographical Memoirs of the most Celebrated Physicians, Surgeons, &c., vol. iii.; Wadd's Nugæ Chirurgicæ, London, 1824. Additional information kindly given by A. M. Ware, esq., a great-grandson of James Ware.]

WARE, SAMUEL HIBBERT- (1782-1848), antiquary and geologist. [See .]

WARE, WILLIAM (fl. 1300), theologian. [See .]

WARELWAST, WILLIAM (d. 1137), bishop of Exeter, a Norman by birth, and said, though on what authority is not known, to have been a nephew of William the Conqueror, appears to have derived his name from a little place now called Veraval, not far from Yvetot. He was chaplain, or clerk, of the chapel or chancery of William Rufus, and in the spring of 1095 was sent by the king with Gerard, afterwards archbishop of York, on an embassy to Urban II, and returned in company with the cardinal-bishop of Albano in May [see under ]. When Anselm was about to leave England in October 1097 the king sent William to him at Dover, and William remained with him, eating at his table, until the wind was favourable for crossing; and then, as the archbishop's luggage was being taken to the ship, searched it all, in obedience to the king's command, in the presence of a crowd of people. Late in 1098 Rufus, in consequence of the pope's demand that the temporalities should be restored to Anselm, again sent William to Urban; he addressed the pope in plain terms, and, being answered with a threat that unless the king obeyed before the council to be held in the third week after Easter he would be excommunicated, replied to the pope that before leaving he would do some business with him in private. He distributed money among the pope's advisers and obtained a respite for the king. His name is appended to the letter of Henry I recalling Anselm in 1100. According to William of Malmesbury (Gesta Pontificum, p. 111), he was elected to the see of Exeter in 1103; but this is almost certainly a mistake (his predecessor, Osbern, lived until after 5 Aug. 1103, ib. p. 202; William is not styled bishop-elect by Eadmer at this time nor in the letters of the pope and Anselm; and Eadmer, in recording his consecration in 1107, seems to imply that he was then lately elected; he may, however, have been promised the see by the king on, or even before, Osbern's death). In the autumn he was again sent to Rome to uphold the king's claim to investiture. Paschal II having received him in Anselm's presence, he spoke boldly to the pope, declaring that his ‘lord the king of the English would sooner part with his kingdom than lose the right to investiture.’ The pope replied in the same spirit, but William obtained for his master some concessions not affecting the main question. On the pretext of a vow of pilgrimage to the shrine of St. Nicholas of Bari, he remained in Rome after Anselm's departure and tried to obtain some further concessions. Failing in this, he left with a letter from the pope to the king, and overtook Anselm at Piacenza. He travelled with Anselm for some days, and, on leaving him to go back to England, gave him a message from the king signifying that his return depended on his acquiescence in the king's claim. About Michaelmas 1105 he was sent to Anselm, then at Reims, to inform him that he was about to go to Rome


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 CORRESPONDENCE.

,—Will you allow me to point out that Miss Hull, in her review of my book (Folk-Lore, xxxi. 163) overlooks the fact that I am dealing solely with the origin of the Grail itself, not with its connection with Arthurian tradition, a very different matter. Hence a discussion of the probable parallels between the latter and early Irish heroic legend lies entirely outside my field of enquiry.

I hoped I had made it sufficiently clear that any possible connection of the Grail with Mithraic ritual could only be secondary, and indirect, through the medium of the Attis mysteries; the different affiliation is, of course, with the latter, the most important and widespread form of the “Vegetation” Cult. The connection between the Mithraic religion and the worship of the Magna Mater is too well attested for dispute.

I knew, and had already criticized, Miss Murray’s supposed Egyptian identifications, pointing out that they were based on an inadequate knowledge of the Grail literature. The parallels in question are only found in the Grand Saint Graal, a late and composite text. The section in which they occur was shown by Professor Heinzel, many years ago, to be derived from the apocryphal “Acts” of St. Thaddaeus, which had no connection with the legend of Joseph of Arimathea. I think it quite possible that a “Conversion,” and a “Consecration,” legend (the latter based on traditions of the early Coptic Church) may have been utilized by the author of the romance in question, but to prove the latter point Miss Murray should have made enquiry as to

title: Page:Folklore1919.djvu/700


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Rh whether the special features upon which she lays stress were in the Coptic ritual in the twelfth century, or whether they are later accretions from some unknown source; this she has not done. In any case her arguments could only affect the provenance of the one romance in which these features are found; they have nothing whatever to do with the origin of the Grail. In dealing with so vast and complex a body of literature “a little knowledge is a dangerous thing.”

title: Page:Folklore1919.djvu/701


text:
User talk:202.56.12.221

Your recent edits to The Art of War (Sun) have been reverted, they don't seem to be keeping with the original text as published. Jeepday (talk) 12:15, 12 October 2010 (UTC)

title: User talk:202.56.12.221


text:
User talk:Sije

 * I think this template is more useful, and welcoming. cygnis insignis 20:56, 12 October 2010 (UTC)

Dividing Apocrypha from Scriptures
Hi: Regarding the Wycliffe Bible. Im not sure that dividing the apocrypha from the scriptures is worth doing. I considered doing it when i did divide the Old from the New. However, the scriptures at the time of the translation would have only been divded Old from New. Without rearranging the entire layout in manner inconsistent with history I think the best way of marking the Apocrypha/Deuterocanon would be by Asterices. --- Ithil~ (talk) 03:47, 9 December 2011 (UTC)

Wikisource User Group
Wikisource, the free digital library is moving towards better implementation of book management, proofreading and uploading. All language communities are very important in Wikisource. We would like to propose a Wikisource User Group, which would be a loose, volunteer organization to facilitate outreach and foster technical development, join if you feel like helping out. This would also give a better way to share and improve the tools used in the local Wikisources. You are invited to join the mailing list 'wikisource-l' (English), the IRC channel #wikisource, the facebook page or the Wikisource twitter. As a part of the Google Summer of Code 2013, there are four projects related to Wikisource. To get the best results out of these projects, we would like your comments about them. The projects are listed at Wikisource across projects. You can find the midpoint report for developmental work done during the IEG on Wikisource here.

Global message delivery, 23:23, 24 July 2013 (UTC)

Thanks
Shalom, Sije, and thanks for the update on the dirtl template. FYI we've just added a sefer: Sefer Hamidot. Where are you located? You can write back here or email me at 7beggars @t gmail dot c0m. Shabbat Shalom! Nissimnanach (talk) 23:10, 2 August 2013 (UTC)Nissimnanach

Translation:Mishneh Torah
Hi Sije,

I'm sorry you weren't notified. We don't usually do that, relying instead on the placement of the template on the page in question, but admittedly that can often be a bit hard for contributors to pick up.

In any case, in order to make a user translation on English Wikisource the work in question needs to be proofread first on the original language Wikisource, in this case, I think, that would be Hebrew Wikisource. That project has its own policies and practice, with which I am not familiar, so you'll have to try to navigate that on your own or ask for help at their Scriptorium. The general process is to find a scan of a public domain edition of the work, upload that to Commons, create an Index: page for it at heWS, and then proofread that. Once that's done you can create an Index: page for the same file here on enWS and then translate it page by page here. We don't have a lot of good examples of such translations, but you might want to look to Translation:On Discoveries and Inventions (English index, file on Commons, Polish index).

Feel free to ping me if you need help with any of the technical bits etc., or you can ask at Scriptorium/Help where more people can chime in.

If you want the text from Translation:Mishneh Torah for use offsite you can just ask any admin and they can grab it from the deleted revisions and email it to you (or put it in a sandbox or whatever). If you want to start a translation as per above and want the old text as a starting point just file an undeletion request at WS:PD (a new topic with subject "Undelete Translation:Mishneh Torah"). Xover (talk) 20:05, 15 November 2023 (UTC)

 * Thanks for your reply. I started an undeletion request at WS:PD as per your suggestion and asked for help at the Hebrew Wikisource as well. Sije (talk) 20:57, 15 November 2023 (UTC)

title: User talk:Sije


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Rh or else to have frankly acknowledged that in this particular field there have been great pioneers like Durkheim whose interpretations of group-psychology have largely helped to raise the subject to its present position as a branch of science.

In 1899 Dr. A. H. Keane, a poor scholar, working independently under difficulties of many kinds, published the first edition of Man, Past and Present, which at once assumed the position of one of the most comprehensive and authoritative treatises on Ethnography in the English tongue. Since it was published the mass of materials accumulated by the researches of travellers and trained ethnologists, and interpreted by a band of devoted students of this branch of science, has enormously increased. Besides special work like that of Sir E. Tylor, Sir James Frazer, Dr. E. Sidney Hartland, Professor Elliot Smith, Dr. E. R. MarettR. R. Marett [sic], and many others, not to speak of articles in publications like the Encyclopedia of Religion and Ethics, a vast collection of facts lies imbedded in a body of literature, much of which is not accessible to ordinary students. The time has come when these materials need co-ordination and re-arrangement. The present edition is the result of the labours of Mrs. A. H. Quiggin and Professor A. H. Haddon, who may be heartily congratulated on the result of their arduous labours. The book has been revised page by page and almost line by line. Portions now inadequate or obsolete have been replaced by a summary of more recent evidence, exhibited in an attractive style, with full citation of numberless authorities. The book in its new form is well adapted to the needs of the student of Ethnography, and it will long remain an indispensable manual. In less competent hands it might have become a mere cento of scraps and notes, but the fresh learning has been so skilfully worked into the original pages that the book is not only thoroughly scientific but readable. It is only natural that the  Rh

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 of wild land as a demand for men. The desert of Sahara makes no demand for men; but nature is fully as well satisfied to make a Sahara, where such is the product of her operations, as to make the wheat fields of Iowa or Dakota. Even in Iowa and Dakota, nature offers men no wages for labor. There are the land, the sunshine, and the rain. If the men know how to use those elements to get wheat there, and if they will work hard enough for it, they can get it and enjoy it; if not, they can lie down and die there on the fertile prairie, as many a man did before the industrial organization had expanded widely enough to embrace those districts. Nature went on her way without a throb of emotion or a deviation by a hair's breadth from the sequence of her processes.

It is by no means in the sense of any such rhetorical flourish or aberration that I say that the widest and most controlling condition of our status on earth is the ratio of our numbers to the land at our disposal. This ratio is changing all the time on account of changes which come about either in the numbers of the men or in the amount of the land. The amount of the land, again, is not a simple arithmetical quantity. As we make improvements in the arts a single acre is multiplied by a new factor and is able to support more people. All the improvements in the arts, of whatever kind they are, have this effect, and it is by means of it that, other things remaining the same, they open wider chances for the successive generations of mankind to attain to comfort and well-being on earth. All our sciences tell on the same ratio in the same way. Their effect is that by widening our knowledge of the earth on which we live, they increase our power to interpose in the play of the forces of nature and to modify it to suit our purposes and preferences. All the developments of our social organization have the same effect.


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The New International Encyclopædia/Bessels, Emil

BESSELS,, (1847–88). A German scientist. He was born at Heidelberg, and studied at the universities of Jena and Heidelberg. In 1869 he made his first Polar journey, in the course of which he demonstrated the existence of the Gulf Stream to the east of Spitzbergen. In 1871 he accompanied the expedition under C. F. Hall (q.v.), as ship's physician and chief of the scientific department. His collections were lost in the wreck of the Polaris. He published: Scientific Results of the United States Arctic Expedition (1876) and Die amerikanische Nordpolexpedition (1878).


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User talk:Kirk~enwikisource

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 EARTH HUNGER OR THE PHILOSOPHY OF LAND GRABBING [1896]

most important limiting condition on the status of human societies is the ratio of the number of their members to the amount of land at their disposal. It is this ratio of population to land which determines what are the possibilities of human development or the limits of what man can attain in civilization and comfort.

Unoccupied land has been regarded by at least one economist as a demand for men, using "demand" in the technical economic sense. I should not like to be understood as accepting that view. Wild land or nature cannot be personified as wanting labor—it is not even an intelligible figure of speech. Much less can we think of economic demand as predicable of land or nature. Economic demand is a phenomenon of a market, and it is unreal unless it is sustained by a supply offered in the market in exchange for the thing demanded. If it is really nature that we have in mind, then the globe rolled on through space for centuries on centuries without a laborer upon it. The bare expanse of its surface was the scene of growth, change, and destruction in endless series, and nature was perfectly satisfied. Nature means nothing but the drama of forces in action, and it is only a part of our vain anthropomorphism that we think of its operation as "progressive" in proportion as they tend towards a state of things which will suit us men better than some other state. It is an excessive manifestation of the same sentiment to talk


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The New International Encyclopædia/Bessemer (Alabama)

BES′SEMER. A city in Jefferson County, Ala., 11 miles southwest of Birmingham, on the Louisville and Nashville, the Southern, and other railroads (Map:, C 2). Iron and coal mines are in the vicinity, and the city is noted for the number and variety of its works devoted to the production of iron and steel in various forms. The manufacture of fire-brick is another important industry. Bessemer is governed by a mayor, holding office for two years, and a city council, elected on a general ticket. Population, in 1890, 4544; in 1900, 6358.


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254 revision should take special account of those areas in which the progress of research has been most notable, and thus Australia, Melanesia, Central Asia, Africa and the American Indians receive adequate attention.

Opinions will, of course, differ as to the amount of space given to special areas. For example, the Mongol tribes, Southern, Oceanic, and Northern, occupy 137 pages, as contrasted with 63 allotted to the Caucasic races. Personally speaking, I am inclined to regret that India takes only a secondary place, names of castes and tribes like Badaga, Banjāra, Bhīl, Gond, Gūjar and Khāsi being absent from the Index. Individual predilections will naturally add to these omissions from other areas. But considerations of space obviously and rightly influenced the editors, and if we do not find everything we crave for, we may be thankful that we have got so much. A more serious deficiency is that the Index is practically confined to proper names, those of races and authorities quoted, and there are no entries under subjects. Those who wish for a collection of references on questions like Polyandry, Polygamy, Rain-making, Mother Right, Metals, Kava drinking, Human Sacrifice, and the like, must index these subjects for themselves. A few good ethnographic maps and a selected bibliography would largely add to the value of the work. But the editors have done their work with vast industry and in a scholarly way, and the service they have done to the study of Ethnography cannot easily be overrated.

, the author of a valuable Census Report of the Panjab in 1901, has now completed his great work on the ethnography of the Province. It professes to be based on the Census Reports of his predecessors, Sir Denil Ibbetson and Sir E. Maclagan, who were in charge of the Census in 1881 and 1891, but he has added

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The New International Encyclopædia/Bessemer (Michigan)

BESSEMER. A city and county-seat of Gogebic County, Mich., 47 miles east of Ashland, Wis., on the Duluth, South Shore and Atlantic, the Wisconsin Central, and the Chicago and Northwestern railroads (Map:, C 2). It has a picturesque location, and contains a fine high school, city hall, and brown-stone court-house buildings. The city is the centre of the productive Gogebic iron range, and is engaged principally in iron mining and manufacturing. Population, in 1890, 2566; in 1900, 3911.


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 to represent the king. He went to the pope about Christmas, and a satisfactory settlement was arranged. While with the pope he successfully pleaded the cause of Anselm's friend William, archbishop of Rouen, who had incurred suspension by some irregularities. His mission took a long time, for Paschal was at Benevento in the spring of 1106. He carried back letters, in one of which the pope commended his conduct, to Anselm at Bec, and from Bec went with Anselm to Rouen, where he read the pope's letters before a synod, and then returned to England.

Matters having thus been settled between Henry and Anselm, the king at once sent William back to the archbishop to invite him to return. He found Anselm ill, which much grieved him, for he had at that time the liberty of the church at heart, and did all in his power to promote the archbishop's restoration. In 1107 Henry, at the pope's request, sent William to the council that Paschal was about to hold at Troyes. On 11 Aug. he was consecrated to the see of Exeter by Anselm at Canterbury. In 1108, when about to sail for Normandy, Henry sent him to Anselm to desire that he would at once consecrate Richard de Belmeis (d. 1128) [q. v.] to the see of London, and William assisted in the consecration. At the court held at Whitsuntide 1109 he joined in the decision of the bishops present to uphold the demand of Anselm, then lately dead, that Thomas (d. 1114) [q. v.], archbishop-elect of York, should make profession to Canterbury. In February 1113 he was with the king in Normandy (, p. 709). He was employed as an envoy between the king and Calixtus II in 1119, and assured the king that he might safely allow Thurstan [q. v.], archbishop-elect of York, to attend the pope's council, as he knew that the pope would not consecrate him. He attended the council of Reims in October, and was much annoyed at finding that just before his arrival the pope had consecrated Thurstan (Historians of York, ii. 161, 166). In the spring of 1120 Henry sent him to Calixtus, who was then at Valence on the Canterbury and York dispute; he is said to have then been blind, though his blindness can scarcely have been total; vigorous, crafty, and well versed in the ways of the curia, he distributed bribes, but failed of the purpose of his mission (ib. pp. 177–8). He was present at the council held at Northampton on 8 Sept. 1131 [see under, 1102–1167] (Sarum Charters, p. 7, Rolls Ser.)

William died, after having assumed the habit of an Augustinian canon, at Plympton priory, Devonshire, on 27 Sept. 1137, and was buried there on 1 Oct. He had been blind for a long time before his death, and some believed that his blindness was a judgment on him, for it was said that he had declared that if his blind predecessor Osbern would not resign his see, he ought to be deprived (Gesta Pontificum, p. 111 n.); the story suggests that the see had been promised to him by the king before Osbern's death. He began the rebuilding of the cathedral of Exeter in the Norman style, the two present transeptal towers being his work (, Exeter, p. 50). From grants made him by Rufus he endowed the canons with the manor of Brampton, founded the priory of Plympton, and refounded the priory of Launceston in Cornwall, and also refounded Bodmin priory in that county—all three for Augustinian canons. Though by obeying the commands of Rufus he became a partaker in the king's persecution of Anselm, he was by no means a bad man. It may be that Anselm's influence did him good, or perhaps when he served Henry, a better master, the better side of his character came out; he became one of Anselm's friends, a faithful servant of the church, and a munificent prelate. While he had no learning (Historians of York, ii. 177), he had plenty of ability, and was an excellent ambassador, bold, crafty, ready, and eloquent. Robert of Warelwast, dean of Salisbury and bishop of Exeter 1155–60, was his nephew.

[Eadmer's Hist. Nov. and Vita S. Anselmi; Hugh the Chantor ap. Hist. of York, Will. of Malmesbury's Gesta Pontiff. (all Rolls Ser.); Freeman's Will. Rufus; Rigg's St. Anselm; Rule's St. Anselm; Oliver's Lives of the Bishops of Exeter and Monasticon Dio. Exon.]

 WARENNE,. [See, 1307?–1376.]

WARENNE, (d. 1085). [See .]

WARENNE, HAMELIN, or  (d. 1202), was an illegitimate son of Geoffrey ‘Plantagenet,’ count of Anjou (d. 1151), and was therefore half-brother of Henry II. The name of his mother is unknown. His importance dates from the rich marriage which he was enabled to make by the goodwill of his half-brother the king. In 1163 or 1164 he married Isabella de Warenne [see under, third ]. Robert of Torigny (Chron. Stephen, Henry II, and Richard I, iv. 221) dates the marriage in 1164; but there is a ‘Comes de Warenne’ mentioned in the Pipe Roll of 9 Henry II (1162–3), who can only be Hamelin, and


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Rh Faint—but it beat: at which his own began To pulse with such a vehemence that it drown'd The feebler motion underneath his hand. But when at last his doubts were satisfied, He raised her softly from the sepulchre, And, wrapping her all over with the cloak He came in, and now striding fast, and now Sitting awhile to rest, but evermore Holding his golden burthen in his arms, So bore her thro' the solitary land Back to the mother's house where she was born.

There the good mother's kindly ministering, With half a night's appliances, recall'd Her fluttering life: she rais'd an eye that ask'd 'Where?' till the things familiar to her youth Had made a silent answer: then she spoke 'Here! and how came I here? and learning it


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78 (They told her somewhat rashly as I think) At once began to wander and to wail, 'Ay, but you know that you must give me back: Send! bid him come;' but Lionel was away— Stung by his loss had vanish'd, none knew where. 'He casts me out,' she wept, 'and goes'—a wail That seeming something, yet was nothing, born Not from believing mind, but shatter'd nerve, Yet haunting Julian, as her own reproof At some precipitance in her burial. Then, when her own true spirit had return'd, 'O yes, and you,' she said, 'and none but you.' For you have given me life and love again, And none but you yourself shall tell him of it, And you shall give me back when he returns. 'Stay them a little,' answer'd Julian, 'here, And keep yourself, none knowing, to yourself; And I will do your will. I may not stay,


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The New International Encyclopædia/Bessemer, Henry

BESSEMER, Sir (1813-98). An English inventor, who originated and successfully developed the process for making steel known by his name. He was born at Charlton, near Hitchin, England, and acquired his early education in the schools of the neighborhood. His father, who was a French artist, owned a type-foundry, and in this establishment the son received his early mechanical training. He inherited from his father artistic talent, and was skillful at modeling, designing, and painting. He early turned his attention to mechanical inventions, and his first successful scheme was a method of impressing on deeds and other documents the stamps of the internal revenue office, which at that time could be forged readily. Of such marked excellence was this invention that it was straightway appropriated by the revenue office, without compensation to the inventor, in spite of his strenuous efforts to secure justice. Later in life, when he had achieved success and honor, he brought this matter to the attention of the Government, and was knighted (1879) as a tardy recognition of the value of his early invention. Bessemer's next work of importance was that of a new method of producing bronze powder, or ‘gold’ paint, which was successful from a commercial point of view, and supplied him with resources to carry on his metallurgical researches. He was greatly interested in the production and manipulation of alloys, doubtless on account of his father's business as a type-founder, and though without a scientific training, he was a careful, ingenious, and determined investigator. During the Crimean War, in common with many other inventors, he was engaged in experiments looking to the improvement of cannon, and designed an elongated projectile so shaped and perforated as to revolve in its flight through the passage of air and powder-gases. For the discharge of such a projectile he found that the cannon of that period would not resist the strain, and accordingly he determined to carry on experiments with a view to producing iron of greater strength. Working in Paris, with the encouragement of the Emperor Napoleon, he produced an improved form of cast iron, and was then led to further refine the iron until steel was produced. Patents were taken out in connection with these ideas in 1855, and the experiments were continued, so that Bessemer soon (in his own words) “became convinced that if air could be brought in contact with a sufficiently extensive surface of molten crude iron, the latter would rapidly be converted into malleable iron.” As a result of numerous experiments followed the ‘converter’ (q.v.), which, along with the other apparatus, was installed in 1856 at his bronze-factory in London, and steel ingots were produced which were successfully rolled into rails without hammering. After the process was developed, the Bessemer Steel Works in Sheffield were erected, and were soon producing a large output, as well as training competent workmen to carry on similar factories in other parts of the world. On August 13, 1856, Bessemer read a paper at the Cheltenham meeting of the British Association, on “The Manufacture of Malleable Iron and Steel Without Fuel,” and in 1865, at the Birmingham meeting, he read another important paper “On the Manufacture of Cast Steel, its Progress and Employment as a Substitute for Wrought Iron.” The growth of this process (see ) was not only marked in itself, but it had a wide-spread effect in greatly cheapening the price of steel and making it available for railway and other engineering work. In 1858 the steel made at Sheffield, the principal producing centre of England, was less than 50,000 tons, produced by the cementation process. Since that time the output has marvelously increased, and in 1896 Great Britain produced 1,815,842 tons of Bessemer-steel ingots and the United States 3,019,000, the yearly output of the world being considerably in excess of 10,000,000 tons. Bessemer's process has in forty years undergone few, if any, radical improvements.

In addition to his success in steel-working, which brought him renown and fortune, Bessemer had other inventions to his credit, among which were a method for compressing into a solid block the graphite used in the manufacture of lead-pencils, which is still in use; a method for casting type, using a force-pump to drive the metal into the mould; a system of rollers for embossing and printing paper; a machine for embossing velvet; and a ship with a stationary cabin. The latter, on which Bessemer spent much money, was, however, a complete failure. In 1859 Bessemer received his first honor, in the firm of the Telford Medal of the Institute of Civil Engineers; in 1872 the Albert Medal of the Society of Arts; in 1871-73 he was president of the Iron and Steel Institute of Great Britain; and in 1879 he was made a fellow of the Royal Society. That a man who did so much for British industrial development did not receive higher honors from the home Government was a source of deep regret to English engineers, who alluded to the fact that, in the United States, where the Bessemer process was largely used, eight cities or towns bore his name. He was an honorary member of many foreign engineering and scientific societies, including the American Society of Mechanical Engineers, before whom, in December, 1896, he presented a paper on “The Origin of the Bessemer Process,” which was printed in the Transactions of that society (Vol. XVII., New York, 1896), and also published in Engineering News (Vol. XXXVI., New York); Engineering (Vol. LXII., London), and other scientific journals of that time, to which the reader is referred.


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Rh No, not an hour; but send me notice of him When he returns, and then will I return, And I will make a solemn offering of you To him you love.' And faintly she replied, 'And I will do your will, and none shall know.'

Not know? with such a secret to be known But all their house was old and loved them both, And all the house had known the loves of both; Had died almost to serve them any way, And all the land was waste and solitary: And then he rode away; but after this, An hour or two, Camilla's travail came Upon her, and that day a boy was born, Heir of his face and land, to Lionel.

And thus our lonely lover rode away, And pausing at a hostel in a marsh,


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80 There fever seized upon him: myself was then Travelling that land, and meant to rest an hour; And sitting down to such a base repast, It makes me angry yet to speak of it— I heard a groaning overhead, and climb'd The moulder'd stairs (for everything was vile) And in a loft, with none to wait on him, Found, as it seem'd, a skeleton alone, Raving of dead men's dust and beating hearts.

A dismal hostel in a dismal land, A flat malarian world of reed and rush! But there from fever and my care of him Sprang up a friendship that may help us yet. For while we roam'd along the dreary coast, And waited for her message, piece by piece I learnt the drearier story of his life; And, tho' he loved and honour'd Lionel


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Rh a large amount of material collected by himself. The first volume is of special interest to students of folklore, as it contains a large mass of novel material in connection with the orthodox and local cults and usages, with a long account of the Saints and practices of the followers of Islām which here, as in other parts of India, has been greatly modified from its original standard by the assimilation of the beliefs of the people. Space does not allow of the consideration of this work in detail, but it will be indispensable to all who are interested in these subjects. A book of the same type by the late Mr. R. V. Russell on the Tribes and Castes of the Central Provinces was judiciously entrusted by the Local Government to a firm of English publishers, and it was issued in an attractive style with useful illustrations. Mr. Rose’s work was left to the mercy of the local Panjab presses, and the result is far from satisfactory. But with this reservation his untiring labours in the collection of facts may be cordially commended.

work comes from the important school of students of folklore in Finland, with the productions of which, owing chiefly to difficulties of language, we in this country are too little acquainted. It is the only publication of the F.F. series I have had the privilege of seeing. If the titles in the list of publications at the end be any guide, they are chiefly in German, with a minority in English, and special attention is paid to folk-tales. The present work is a very careful and learned study of the many variants of a tale widely spread in Europe and Asia. The story concerns two persons who meet, or are travelling together. It takes two alternative forms. In the first type one of the travellers exhausts his means and applies to the other to give him food. His request is only granted on condition of sacrificing his eyes. In the second the two persons quarrel over the

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84 Where nymph and god ran ever round in gold— Others of glass as costly—some with gems Moveable and resettable at will, And trebling all the rest in value—Ah heavens! Why need I tell you all?—suffice to say That whatsoever such a house as his, And his was old, has in it rare or fair Was brought before the guest: and they, the guests, Wonder'd at some strange light in Julian's eyes (I told you that he had his golden hour), And such a feast, ill-suited as it seem'd To such a time, to Lionel's loss and his, And that resolved self-exile from a land He never would revisit, such a feast So rich, so strange, and stranger ev'n than rich, But rich as for the nuptials of a king.

And stranger yet, at one end of the hall


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 Hamelin as earl occurs in the pipe roll of 10 Henry II (Pipe Roll Soc. vi. 30, vii. 92). Like William of Blois, Isabella's first husband, Hamelin is henceforward called ‘Comes de Warenne’ and lord of his wife's great estates in Yorkshire, Surrey, Sussex, and Norfolk. He is rarely, if ever, described by contemporaries as ‘Earl of Surrey.’

Hamelin took a fairly conspicuous part in politics. He was at the council of Northampton in October 1164, and joined in the denunciation of Archbishop Thomas (1118?–1170) [q. v.] as a traitor. He was crushed by the archbishop's taunt, ‘Were I a knight and not a priest, this hand should prove thee a liar’ (Materials for the History of Thomas Becket, i. 39–40, iv. 52). After Becket's exile he was sternly rebuked by the primate for withholding the tithes of the monks of Lewes (ib. vi. 372–3). However, in after years he became a great worshipper of St. Thomas, being cured, as was believed, of blindness in one eye by means of the covering of the shrine of the martyr (ib. i. 452). This established a close connection between him and the monks of Christ Church, Canterbury, who, in their hour of supreme need, during their contest with Archbishop Baldwin in 1187 and 1188, made urgent appeals to his charity and sympathy (Epistolæ Cantuarienses, pp. 85, 264–5, 268).

In 1166 Hamelin was returned as possessing sixty knights' fees (Red Book of the Exchequer, i. 204), and in 1171–2 paid a scutage of 60l. to the exchequer (ib. i. 58). He was one of the few great nobles who remained faithful to Henry II during the general revolt of the feudal party in 1173–4 (Benedictus Abbas, i. 51). In August 1176 he acted as one of the escort of his niece Joan, Henry II's daughter, on her way from England to the court of her husband, King William of Sicily. He accompanied Joan as far as St.-Gilles in Provence (ib. i. 120). He was faithful to his brother in the general desertion that preceded Henry II's death, being with him in June 1189 on the continent (Fœdera, i. 48). He was present at Richard I's coronation on 3 Sept. 1189. He exchanged with Richard his lands at Toron in France for Thetford in Norfolk (, Liber Niger Scaccarii, i. 371; the date limits of this charter are 5 June 1190–27 Nov. 1191). During his nephew's absence on crusade Hamelin upheld his government against the intrigues of Earl John. In 1191 he adhered to the chancellor Longchamp against John. He was sent by the chancellor to liberate Archbishop Geoffrey [q. v.] of York from prison ( Opera, iv. 395). He represented Longchamp at the conference with John's adherents at Loddon Bridge, near Reading (ib. iv. 398). At Winchester on 28 July he was one of the three earls appointed to represent the chancellor's party who, with other representatives of both sides, sought to appease the feud on conditions honourable to both parties ( in Chron. Stephen, Hen. II, and Ric. I, iii. 409). In 1193 he was one of the treasurers of Richard's ransom ( iii. 212), and on Richard's release he attended the great council held by the king at Nottingham in March 1194 (ib. iii. 241). He carried the second of the three swords borne before Richard at his second coronation on 17 April 1194.

On 27 May 1199 Hamelin was present at John's coronation ( iv. 90), and on 21 Nov. of the same year witnessed the homage of the king of Scots to John on a hill near Lincoln (ib. iv. 141). In March 1201 he entertained John at Conisborough (, South Yorkshire, i. 107). He died in April 1202. Isabella de Warenne is said to have died on 13 July 1199 and to have been buried at Lewes, but the order to their tenants to do homage to their son on 12 May 1202 was made ‘salva fide matris suæ’ (Rot. Lit. Pat. p. 10 b), and a charter printed and facsimiled in Watson's ‘Earls of Warren and Surrey’ (i. 167) purports to be issued by her after her husband's death.

Hamelin had a long dispute with the abbots of Cluny as to their respective rights over the priory of Lewes (Cal. Papal Letters, 1198–1304, p. 186;, ii. 173). He was a benefactor of Lewes and other houses. He and Isabella were also benefactors of the Augustinian priory of St. Mary Overy, Southwark (Monasticon, vi. 172), and to a small extent of St. Mary's, York. He founded an endowment for a priest for the chapel within Conisborough Castle. Probably he was the builder of the magnificent keep of Conisborough (, Mediæval Military Architecture, i. 450; cf., South Yorkshire, i. 107). His various grants are collected, though not very critically, in Watson (i. 160–2). His high-handed action with regard to his dependent churchmen is seen in a letter to Guy Rufus, rector of Conisborough, printed in ‘Historians of the Church of York’ (iii. 86, Rolls Ser.).

Hamelin was succeeded by his son, William de Warenne (d. 1240) [q. v.] He was the second founder of the house of Warenne. His paternal origin was forgotten, and the name Warenne became the family name of his descendants. His male line continued to hold the earldom until the death of John


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Rh Two great funereal curtains, looping down, Parted a little ere they met the floor, About a picture of his lady, taken Some years before, and falling hid the frame. And just above the parting was a lamp: So the sweet figure folded round with night Seem'd stepping out of darkness with a smile.

Well then—our solemn feast—we ate and drank, And might—the wines being of such nobleness— Have jested also, but for Julian's eyes, And something weird and wild about it all: What was it? for our lover seldom spoke, Scarce touch'd the meats; but ever and anon A priceless goblet with a priceless wine Arising, show'd he drank beyond his use; And when the feast was near an end, he said:


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 question whether justice or injustice, truth or falsehood, pays better, or over some religious question, and lay a wager upon it. A decision is given against the person with whom the audience is expected to sympathize, for instance, the champion of justice. The blinded man, or the loser of the wager, becomes a beggar and undergoes various adventures: among others, he overhears certain animals, or demoniacal personages, discussing subjects in which he at once becomes interested—his own misfortune, a cure for blindness, or for some disease under which another person is labouring, a hidden treasure and the means to recover it, etc. Following the directions given, he recovers his sight, heals the other person of disease, obtains the treasure and becomes wealthy. The other man learns of his good fortune and endeavours to imitate him by listening to the conversation of the animals or demons at the same place, but is discovered by them and punished for spying. The former man is therefore vindicated and the latter comes to a bad end.

Without committing himself to Benfey’s general theory that all folk-tales come from India, the author finds the earliest recorded variants of the tale in India, where also the various motives and incidents are found in other connections, and traces it from India into Europe, by two routes, a southern route, in which the form originating in the quarrel as to the comparative merits of justice and injustice or the religious question, is mainly followed, and a northern route through Russia, in which the more primitive motive of the purchase of food by the loss of the unfortunate man’s eyes is predominant. The former type, the author concludes, was domesticated in Europe by the Crusades; the latter penetrated at some earlier but undefinable period from Mongolian sources, and is on the whole more widely spread. These two streams often mingle, and the incidents get into other stories, while on the other hand incidents from other stories are frequently incorporated. The author finds his way through this almost inextricable tangle with ingenuity and patience; and the result is a very interesting discussion. He assumes that the complicated plot and structure require that the tale must have originated in some one place and cannot have arisen independently among different peoples,

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Rh though single incidents may well have developed from the common stock of savage ideas. It would have been more useful if he had had space to narrate a few of the more typical stories and not been obliged to content himself with a mere list of variants, too many of which are expressed by letters and symbols cryptic to the reader who is ignorant of previous enquiries in the F.F. series and elsewhere, and many of which also are to be found only in collections not easily accessible in this country.

It is, however, a compliment to students here that the author has had his work translated into English. The translation is by a lady, obviously not an Englishwoman, though congratulations are due to her and to the author on the large measure of success she has attained in this laborious work. More attention might indeed have been given to the correction of proofs, always specially necessary where the printers are not familiar with the language employed.

Sir James Frazer in these essays, a by-product of a life’s work devoted to more serious studies, shows that he is saturated with the spirit and style of the Augustan period of English literature. As a recent critic has said of Charles Lamb, “his style is not so much an imitation as a reflexion of the older writers: for in spirit he made himself their contemporary.” For all lovers of pure literature the continuation of Sir Roger de Coverley will provide lasting delight, and the sympathetic account of the sad life of William Cowper is equally acceptable. Students of ethnography will specially value his account of the life and work of William Robertson Smith, and the discussion on Australian problems in his paper on Fison and Howitt reprinted from the Twentieth Volume of Folk-Lore.

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