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 of which we are about to speak is eminent above all for mastery over verse. The swallow who heralded the summer was a German by birth, Adolph Wilhelm Schack von Staffeldt (1769–1826), who came over to Copenhagen from Pomerania, and prepared the way for the new movement. Since Ewald no one had written Danish lyrical verse so exquisitely as Schack von Staffeldt, and the depth and scientific precision of his thought won him a title which he has preserved, of being the first philosophic poet of Denmark. The writings of this man are the deepest and most serious which Denmark had produced, and at his best he yields to no one in choice and skilful use of expression. This sweet song of Schack von Staffeldt’s, however, was early silenced by the louder choir that one by one broke into music around him. It was (q.v.; 1779–1850), the greatest poet of Denmark, who was to bring about the new romantic movement. In 1802 he happened to meet the young Norwegian Henrik Steffens (1773–1845), who had just returned from a scientific tour in Germany, full of the doctrines of Schelling. Under the immediate direction of Steffens, Öhlenschläger began an entirely new poetic style, and destroyed all his earlier verses. A new epoch in the language began, and the rapidity and matchless facility of the new poetry was the wonder of Steffens himself. The old Scandinavian mythology lived in the hands of Öhlenschläger exactly as the classical Greek religion was born again in Keats. He aroused in his people the slumbering sense of their Scandinavian nationality.

The retirement of Öhlenschläger comparatively early in life, left the way open for the development of his younger contemporaries, among whom several had genius little inferior to his own. Steen Steensen Blicher (1782–1848) was a Jutlander, and preserved all through life the characteristics of his sterile and sombre fatherland. After a struggling youth of great poverty, he published, in 1807–1809, a translation of Ossian; in 1814 a volume of lyrical poems; and in 1817 he attracted considerable attention by his descriptive poem of The Tour in Jutland. His real genius, however, did not lie in the direction of verse; and his first signal success was with a story, A Village Sexton’s Diary, in 1824, which was rapidly followed by other tales, descriptive of village life in Jutland, for the next twelve years. These were collected in five volumes (1833–1836). His masterpiece is a collection of short stories, called The Spinning Room. He also produced many national lyrics of great beauty. But it was Blicher’s use of patois which delighted his countrymen with a sense of freshness and strength. They felt as though they heard Danish for the first time spoken in its fulness. The poet Aarestrup (in 1848) declared that Blicher had raised the Danish language to the dignity of Icelandic. Blicher is a stern realist, in many points akin to Crabbe, and takes a singular position among the romantic idealists of the period, being like them, however, in the love of precise and choice language, and hatred of the mere commonplaces of imaginative writing.

(q.v.; 1783–1872), like Öhlenschläger, learned the principles of the German romanticism from the lips of Steffens. He adopted the idea of introducing the Old Scandinavian element into art, and even into life, still more earnestly than the older poet. (q.v.; 1789–1862) contributed to Danish literature historical romances in the style of Sir Walter Scott. (q.v.; 1790–1872) first distinguished himself as a disciple of Öhlenschläger, and fought under him in the strife against the old school and Baggesen. But the master misunderstood the disciple; and the harsh repulse of Öhlenschläger silenced Hauch for many years. He possessed, however, a strong and fluent genius, which eventually made itself heard in a multitude of volumes, poems, dramas and novels. All that Hauch wrote is marked by great qualities, and by distinction; he had a native bias towards the mystical, which, however, he learned to keep in abeyance.

(q.v.; 1791–1860) was a critic who ruled the world of Danish taste for many years. His mother, the Baroness (q.v.; 1773–1856), wrote a large number of anonymous novels. Her knowledge of life, her sparkling wit and her almost faultless style, make these short stories masterpieces of their kind.

Christian Hviid Bredahl (1784–1860) produced six volumes of Dramatic Scenes (1819–1833) which, in spite of their many brilliant qualities, were little appreciated at the time. Bredahl gave up literature in despair to become a peasant farmer, and died in poverty.

Ludvig Adolf Bödtcher (1793–1874) wrote a single volume of lyrical poems, which he gradually enlarged in succeeding editions. He was a consummate artist in verse, and his impressions are given with the most delicate exactitude of phrase, and in a very fine strain of imagination. He was a quietist and an epicurean, and the closest parallel to Horner in the literature of the North. Most of Bödtcher’s poems deal with Italian life, which he learned to know thoroughly during a long residence in Rome. He was secretary to Thorwaldsen for a considerable time.

(q.v.; 1796–1876) made the island of Zealand his loving study, and that province of Denmark belongs to him no less thoroughly than the Cumberland lakes belong to Wordsworth. Between the latter poet and Winther there was much resemblance. He was, without compeer, the greatest pastoral lyrist of Denmark. His exquisite strains, in which pure imagination is blended with most accurate and realistic descriptions of scenery and rural life, have an extraordinary charm not easily described.

The youngest of the great poets born during the last twenty years of the 18th century was (q.v.; 1797–1870). As a satirist and comic poet he followed Baggesen, and in all branches of the poetic art stood a little aside out of the main current of romanticism. He introduced into the Danish literature of his time inestimable elements of lucidity and purity. In his best pieces Hertz is the most modern and most cosmopolitan of the Danish writers of his time.

It is noticeable that all the great poets of the romantic period lived to an advanced age. Their prolonged literary activity—for some of them, like Grundtvig, were busy to the last—had a slightly damping influence on their younger contemporaries, but certain names in the next generation have special prominence. (q.v.; 1805–1875) was the greatest of modern fabulists. In 1835 there appeared the first collection of his Fairy Tales, and won him a world-wide reputation. Almost every year from this time forward until near his death he published about Christmas time one or two of these unique stories, so delicate in their humour and pathos, and so masterly in their simplicity. Carl Christian Bagger (1807–1846) published volumes in 1834 and 1836 which gave promise of a great future,—a promise broken by his early death. (q.v.; 1809–1876) developed, as a poet, a magnificent career, which contrasted in its abundance with his solitary and silent life as a man. His mythological or pastoral dramas, his great satiric epos of Adam Homo (1841–1848), his comedies, his lyrics, and above all his noble philosophic tragedy of Kalanus, prove the immense breadth of his compass, and the inexhaustible riches of his imagination. C. L. Emil Aarestrup (1800–1856) published in 1838 a volume of vivid erotic poetry, but its quality was only appreciated after his death. Edvard Lembcke (1815–1897) made himself famous as the admirable translator of Shakespeare, but the incidents of 1864 produced from him some volumes of direct and manly patriotic verse.

The poets completely ruled the literature of Denmark during this period. There were, however, eminent men in other departments of letters, and especially in philology. Rasmus Christian Rask (1787–1832) was one of the most original and gifted linguists of his age. His grammars of Old Frisian, Icelandic and Anglo-Saxon were unapproached in his own time, and are still admirable. Niels Matthias Petersen (1791–1862), a disciple of Rask, was the author of an admirable History of Denmark in the Heathen

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 through limited international agreements continued well into the 1960s. The proponents of the latter, generally jurists and high-level government officials, perceived that eventually “a formal legal code embracing large segments of space activity” could and should be adopted immediately. The proponents of the former approach continued to argue that more scientific facts were needed before decisions could be made and national security might be compromised as a result of such ignorance. These proponents were generally midlevel US government officials.

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 Antiquity, and the translator of many of the sagas. Martin Frederik Arendt (1773–1823), the botanist and archaeologist, did much for the study of old Scandinavian records. Christian Molbech (1783–1857) was a laborious lexicographer, author of the first good Danish dictionary, published in 1833. In Joachim Frederik Schouw (1789–1852), Denmark produced a very eminent botanist, author of an exhaustive Geography of Plants. In later years he threw himself with zeal into politics. His botanical researches were carried on by Frederik Liebmann (1813–1856). The most famous zoologist contemporary with these men was Salomon Dreier (1813–1842).

The romanticists found their philosopher in a most remarkable man, Sören Aaby Kierkegaard (1813–1855), one of the most subtle thinkers of Scandinavia, and the author of some brilliant philosophical and polemical works. A learned philosophical writer, not to be compared, however, for genius or originality to Kierkegaard, was Frederik Christian Sibbern (1785–1872). He wrote a dissertation On Poetry and Art (3 vols., 1853–1869) and The Contents of a MS. from the Year 2135 (3 vols., 1858–1872).

Among novelists who were not also poets was Andreas Nikolai de Saint-Aubain (1798–1865), who, under the pseudonym of Carl Bernhard, wrote a series of charming romances. Mention must also be made of two dramatists, Peter Thun Feorsom (1777–1817), who produced an excellent translation of Shakespeare (1807–1816), and Thomas Overskou (1798–1873), author of a long series of successful comedies, and of a history of the Danish theatre (5 vols., Copenhagen, 1854–1864).

Other writers whose names connect the age of romanticism with a later period were Meyer Aron Goldschmidt (1819–1887), author of novels and tales; Herman Frederik Ewald (1821–1908), who wrote a long series of historical novels; Jens Christian Hostrup (1818–1892), a writer of exquisite comedies; and the miscellaneous writer Erik Bögh (1822–1899). In zoology, J. J. S. Steenstrup (1813–1898); in philology, J. N. Madvig (1804–1886) and his disciple V. Thomsen (b. 1842); in antiquarianism, C. J. Thomsen (1788–1865) and J. J. Asmussen Worsaae (1821–1885); and in philosophy, Rasmus Nielsen (1809–1884) and Hans Bröchner (1820–1875), deserve mention.

The development of imaginative literature in Denmark became very closely defined during the latter half of the 19th century. The romantic movement culminated in several poets of great eminence, whose deaths prepared the way for a new school. In 1874 Bödtcher passed away, in 1875 Hans Christian Andersen, in the last week of 1876 Winther, and the greatest of all, Frederik Paludan-Müller. The field was therefore left open to the successors of those idealists, and in 1877 the reaction began to be felt. The eminent critic, Dr (q.v.), had long foreseen the decline of pure romanticism, and had advocated a more objective and more exact treatment of literary phenomena. Accordingly, as soon as all the great planets had disappeared, a new constellation was perceived to have risen, and all the stars in it had been lighted by the enthusiasm of Brandes. The new writers were what he called Naturalists, and their sympathies were with the latest forms of exotic, but particularly of French literature. Among these fresh forces three immediately took place as leaders—Jacobsen, Drachmann and Schandorph. In (q.v.; 1847–1885) Denmark was now taught to welcome the greatest artist in prose which she has ever possessed; his romance of Marie Grubbe led off the new school with a production of unexampled beauty. But Jacobsen died young, and the work was really carried out by his two companions. (q.v.; 1846–1908) began life as a marine painter; and a first little volume of poems, which he published in 1872, attracted slight attention. In 1877 he came forward again with one volume of verse, another of fiction, a third of travel; in each he displayed great vigour and freshness of touch, and he rose at one leap to the highest position among men of promise. Drachmann retained his place, without rival, as the leading imaginative writer in Denmark. For many years he made the aspects of life at sea his particular theme, and he contrived to rouse the patriotic enthusiasm of the Danish public as it had never been roused before. His various and unceasing productiveness, his freshness and vigour, and the inexhaustible richness of his lyric versatility, early brought Drachmann to the front and kept him there. Meanwhile prose imaginative literature was ably supported by Sophus Schandorph (1836–1901), who had been entirely out of sympathy with the idealists, and had taken no step while that school was in the ascendant. In 1876, in his fortieth year, he was encouraged by the change in taste to publish a volume of realistic stories, Country Life, and in 1878 a novel, Without a Centre. He has some relation with Guy de Maupassant as a close analyst of modern types of character, but he has more humour. He has been compared with such Dutch painters of low life as Teniers. His talent reached its height in the novel called Little Folk (1880), a most admirable study of lower middle-class life in Copenhagen. He was for a while, without doubt, the leading living novelist, and he went on producing works of great force, in which, however, a certain monotony is apparent. The three leaders had meanwhile been joined by certain younger men who took a prominent position. Among these Karl Gjellerup and Erik Skram were the earliest. Gjellerup (b. 1857), whose first works of importance date from 1878, was long uncertain as to the direction of his powers; he was poet, novelist, moralist and biologist in one; at length he settled down into line with the new realistic school, and produced in 1882 a satirical novel of manners which had a great success, The Disciple of the Teutons. Erik Skram (b. 1847) had in 1879 written a solitary novel, Gertrude Coldbjörnsen, which created a sensation, and was hailed by Brandes as exactly representing the “naturalism” which he desired to see encouraged; but Skram has written little else of importance. Other writers of reputation in the naturalistic school were Edvard Brandes (b. 1847), and Herman Bang (b. 1858). Peter Nansen (b. 1861) has come into wide notoriety as the author, in particularly beautiful Danish, of a series of stories of a pronouncedly sexual type, among which Maria (1894) has been the most successful. Meanwhile, several of the elder generation, unaffected by the movement of realism, continued to please the public. Three lyrical poets, H. V. Kaalund (1818–1885), Carl Ploug (1813–1894) and Christian Richardt (1831–1892), of very great talent, were not yet silent, and among the veteran novelists were still active H. F. Ewald and Thomas Lange (1829–1887). Ewald’s son Carl (1856–1908) achieved a great name as a novelist, but did his most characteristic work in a series of books for children, in which he used the fairy tale, in the manner of Hans Andersen, as a vehicle for satire and a theory of morals. During the whole of this period the most popular writer of Denmark was J. C. C. Brosböll (1816–1900), who wrote, under the pseudonym Carit Etlar, a vast number of tales. Another popular novelist was Vilhelm Bergsöe (b. 1835), author of In the Sabine Mountains (1871), and other romances. Sophus Bauditz (b. 1850) persevered in composing novels which attain a wide general popularity. Mention must be made also of the dramatist Christian Molbech (1821–1888).

Between 1885 and 1892 there was a transitional period in Danish literature. Up to that time all the leaders had been united in accepting the naturalistic formula, which was combined with an individualist and a radical tendency. In 1885, however, Drachmann, already the recognized first poet of the country, threw off his allegiance to Brandes, denounced the exotic tradition, declared himself a Conservative, and took up a national and patriotic attitude. He was joined a little later by Gjellerup, while Schandorph remained stanchly by the side of Brandes. The camp was thus divided. New writers began to make their appearance, and, while some of these were stanch to Brandes, others were inclined to hold rather with Drachmann. Of the authors who came forward during this period of transition, the strongest novelist proved to be Hendrik Pontoppidan (b. 1857). In some of his books he reminds the reader of Turgeniev. Pontoppidan published in 1898 the first volume of a great novel entitled Lykke-Per, the biography of a typical Jutlander named Per Sidenius, a work to be completed in eight volumes. From 1893 to 1909 no great features of a fresh kind revealed themselves. The Danish public, grown tired of realism, and satiated with pathological phenomena, returned to a fresh study of their own national

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 characteristics. The cultivation of verse, which was greatly discouraged in the eighties, returned. Drachmann was supported by excellent younger poets of his school. J. J. Jörgensen (b. 1866), a Catholic decadent, was very prolific. Otto C. Fönss (b. 1853) published seven little volumes of graceful lyrical poems in praise of gardens and of farm-life. Andreas Dolleris (b. 1850), of Vejle, showed himself an occasional poet of merit. Alfred Ipsen (b. 1852) must also be mentioned as a poet and critic. Valdemar Rördam, whose The Danish Tongue was the lyrical success of 1901, may also be named. Some attempts were made to transplant the theories of the symbolists to Denmark, but without signal success. On the other hand, something of a revival of naturalism is to be observed in the powerful studies of low life admirably written by Karl Larsen (b. 1860).

The drama has long flourished in Denmark. The principal theatres are liberally open to fresh dramatic talent of every kind, and the great fondness of the Danes for this form of entertainment gives unusual scope for experiments in halls or private theatres; nothing is too eccentric to hope to obtain somewhere a fair hearing. Drachmann produced with very great success several romantic dramas founded on the national legends. Most of the novelists and poets already mentioned also essayed the stage, and to those names should be added these of Einar Christiansen (b. 1861), Ernst von der Recke (b. 1848), Oskar Benzon (b. 1856) and Gustav Wied (b. 1858).

In theology no names were as eminent as in the preceding generation, in which such writers as H. N. Clausen (1793–1877), and still more Hans Lassen Martensen (1808–1884), lifted the prestige of Danish divinity to a high point. But in history the Danes have been very active. Karl Ferdinand Allen (1811–1871) began a comprehensive history of the Scandinavian kingdoms (5 vols., 1864–1872). Jens Peter Trap (1810–1885) concluded his great statistical account of Denmark in 1879. The 16th century was made the subject of the investigations of (q.v.). About 1880 several of the younger historians formed the plan of combining to investigate and publish the sources of Danish history; in this the indefatigable Johannes Steenstrup (b. 1844) was prominent. The domestic history of the country began, about 1885, to occupy the attention of Edvard Holm (b. 1833), O. Nielsen and the veteran P. Frederik Barfod (1811–1896). The naval histories of G. Lütken attracted much notice. Besides the names already mentioned, A. D. Jörgensen (1840–1897), J. Fredericia (b. 1849), Christian Erslev (b. 1852) and Vilhelm Mollerup have all distinguished themselves in the excellent school of Danish historians. In 1896 an elaborate composite history of Denmark was undertaken by some leading historians (pub. 1897–1905). In philosophy nothing has recently been published of the highest value. Martensen’s Jakob Böhme (1881) belongs to an earlier period. H. Höffding (b. 1843) has been the most prominent contributor to psychology. His Problems of Philosophy and his Philosophy of Religion were translated into English in 1906. Alfred Lehmann (b. 1858) has, since 1896, attracted a great deal of attention by his sceptical investigation of psychical phenomena. F. Rönning has written on the history of thought in Denmark. In the criticism of art, Julius Lange (1838–1896), and later Karl Madsen, have done excellent service. In literary criticism Dr Georg Brandes is notable for the long period during which he remained predominant. His was a steady and stimulating presence, ever pointing to the best in art and thought, and his influence on his age was greater than that of any other Dane.

 DENNERY, or, ADOLPHE (1811–1899), French dramatist and novelist, whose real surname was , was born in Paris on the 17th of June 1811. He obtained his first success in collaboration with Charles Desnoyer in Émile, ou le fils d’un pair de France (1831), a drama which was the first of a series of some two hundred pieces written alone or in collaboration with other dramatists. Among the best of them may be mentioned Gaspard Hauser (1838) with Anicet Bourgeois; Les Bohémiens de Paris (1842) with Eugène Grangé; with Mallian, Marie-Jeanne, ou la femme du peuple (1845), in which Madame Dorval obtained a great success; La Case d’Oncle Tom (1853); Les Deux Orphelines (1875), perhaps his best piece, with Eugène Cormon. He wrote the libretto for Gounod’s Tribut de Zamora (1881); with Louis Gallet and Édouard Blan he composed the book of Massenet’s Cid (1885); and, again in collaboration with Eugène Cormon, the books of Auber’s operas, Le Premier Jour de bonheur (1868) and Rêve d’amour (1869). He prepared for the stage Balzac’s posthumous comedy Mercadet ou le faiseur, presented at the Gymnase theatre in 1851. Reversing the usual order of procedure, Dennery adapted some of his plays to the form of novels. He died in Paris in 1899.

 DENNEWITZ, a village of Germany, in the Prussian province of Brandenburg, near Jüterbog, 40 m. S.W. from Berlin. It is memorable as the scene of a decisive battle on the 6th of September 1813, in which Marshal Ney, with an army of 58,000 French, Saxons and Poles, was defeated with great loss by 50,000 Prussians under Generals Bülow (afterwards Count Bülow of Dennewitz) and Tauentzien. The site of the battle is marked by an iron obelisk.

 DENNIS, JOHN (1657–1734), English critic and dramatist, the son of a saddler, was born in London in 1657. He was educated at Harrow School and Caius College, Cambridge, where he took his B.A. degree in 1679. In the next year he was fined and dismissed from his college for having wounded a fellow-student with a sword. He was, however, received at Trinity Hall, where he took his M.A. degree in 1683. After travelling in France and Italy, he settled in London, where he became acquainted with Dryden, Wycherley and others; and being made temporarily independent by inheriting a small fortune, he devoted himself to literature. The duke of Marlborough procured him a place as one of the queen’s waiters in the customs with a salary of £120 a year. This he afterwards disposed of for a small sum, retaining, at the suggestion of Lord Halifax, a yearly charge upon it for a long term of years. Neither the poems nor the plays of Dennis are of any account, although one of his tragedies, a violent attack on the French in harmony with popular prejudice, entitled Liberty Asserted, was produced with great success at Lincoln’s Inn Fields in 1704. His sense of his own importance approached mania, and he is said to have desired the duke of Marlborough to have a special clause inserted in the treaty of Utrecht to secure him from French vengeance. Marlborough pointed out that although he had been a still greater enemy of the French nation, he had no fear for his own security. This tale and others of a similar nature may well be exaggerations prompted by his enemies, but the infirmities of character and temper indicated in them were real. Dennis is best remembered as a critic, and Isaac D’Israeli, who took a by no means favourable view of Dennis, said that some of his criticisms attain classical rank. The earlier ones, which have nothing of the rancour that afterwards gained him the nickname of “Furius,” are the best. They are Remarks (1696), on Blackmore’s epic of Prince Arthur; Letters upon Several Occasions written by and between Mr Dryden, Mr Wycherley, Mr Moyle, Mr Congreve and Mr Dennis, published by Mr Dennis (1696); two pamphlets in reply to Jeremy Collier’s Short View; The Advancement and Reformation of

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 Rh forty years of age, who referred to such matters as having been told them by their parents, who were Irish speakers.

The tales were related to me by a "little lad" of fourteen, whose mother, in her turn, heard them in her youth from her father, John Tighe, of the townland of Cordery Peyton, the son of Peter Tighe of Corrick-beside-Laheen Peyton (co. Leitrim), both of whom were Irish speakers, and spoken of as great story-tellers. The lad, Michael McManus by name, son of Patrick McManus of Aughrim in Kiltubrid, very kindly wrote the tales down for me—for which I owe him my best thanks—and I have thought it proper to put them forward here in his own words without alteration. It may be worth while to add that, so far as the family knew, the tales had never appeared in print.

There do not appear to be any customs peculiar to the immediate neighbourhood, but it may here be noted that fires are still lighted on the hills and along the sides of the roads on Saint John's Eve.

That the fairies are fallen angels is a widely spread belief, but still it is interesting to compare the ideas of the people in different localities on this subject. This is the Kiltubrid version: "Who are the fairies?" I asked one evening of a country woman. "The Good People (God speed them!) is it?" said she. "Well, I have heard that when there was war in heaven, and the wicked angels were being cast out, that St. John asked the Almighty would he waste the whole heavens and earth? So God said, 'Let everything stand as it is!' and so everything remained as it was that instant, and that is why there are fairies in the air (you've heard noises in the air, haven't you?), and on the earth, and under the earth."

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 178 specially the place of meeting, and no one would willingly disturb one. There are stories of persons being struck dead for even cutting bushes round a fort. It is also said to be unwise to attempt to build on a "walk"; buildings so put up are invariably thrown down during the night. A tale is told of a man who attempted to add an outbuilding to his house, in spite of the advice of a friend—for it is in that way the fairies dissuade one from building. What he built in the day was promptly thrown down at night, because the "good people" had a walk on that side of the house, and he finally had to take his friend's advice and build on the other side.

That the "good people" take away infants from their parents, and leave "an old stick of a thief" in the guise of a child in their place is also believed. There are several tales of these changelings and their doings. Here is one: Once on a time there was a woman whose child was taken away, and an old thief left in its place, yet was he so disguised that the woman never found out the difference. Now, there lived in the same house a tailor, and one day when the woman had gone into the town, to the tailor's surprise, the baby got out some pipes and began to play. He played away merrily until he thought the woman would be returning, and then he told the tailor that he must on no account tell her, or it would be no more tunes he'd be playing him. However, the tailor did tell the woman, and sent her out to the town with directions to return speedily. So she came back in a short time and found the "young old man" sitting up in the cradle and playing to the tailor; but when she came in at the door he put the pipes under the pillow, and was as though he were an infant again. The woman was afraid when she saw that it was not her child, for when she heard the pipes going she knew the "good people" had changed them, so she took counsel with the tailor as to what was to be done. "Take the old man on your back", said he, "as though for a walk, and when you come to the stream, go to cross it,


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 180 On attempting to enter the kitchen, the fairies shouted to her as with one voice, "Go back!" so there was nothing for it but to retire to bed again and leave them alone. The next morning she found everything as usual, save that one pail was full of blood—"which same was a parable to her", said my informant, "and for that reason the country people always leave a gallon of water in the kitchen at night, lest the 'good people' should come and want it."

The Lepracaun is sometimes to be seen, so I am told; at least some years ago, down Fenagh way, a man was working in a field and heard a noise behind him, when, turning round, what should he see but a Lepracaun seated under a big leaf, cobbling away merrily at a shoe. Before the little man had time to escape he found himself in the peasant's grasp, and was frightened almost out of his life, for the Lepracaun is always impressed with the idea that if he is caught he will be killed. His captor, however, knew right well how to turn his opportunity to account, and told the little man he would let him go if he would show him where treasure was hid, with the knowledge of which the Lepracaun is credited. Glad to escape, he showed the man where he would find a pot of gold, and was rewarded by being set at liberty.

.

There are throughout Ireland stories of milk stealing and butter bewitching. In the district under notice there are many tales of butter being taken from the milk, and consequently of antidotes therefor. One way is to tie a rope with nine knots in it round the churn: this will bring the butter back, supposing it to have been stolen; or you may put a harrow-pin and a crooked sixpence in the four corners of the house. A common method is to place a half-burnt turf under the churn, or a piece of heather, or a branch of rowan-berries (mountain ash) is said to be efficacious.


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 Rh Once on a time there lived in the parish of Fenagh a family whose supply of milk invariably turned sour, and no butter was to be obtained. It chanced that there came to them one day an old traveller who asked for a drink. "Well", said the woman of the house, "I cannot give you milk, for all we have is bad."

"How is that?" said the traveller.

So he was told all they knew about the matter.

"If you give me a lodging this night", said he, "I will get your butter back for you"; and thinking things could not be much worse, they let him remain.

After sunset the traveller barred every door and window in the place, and made a great fire of turf, and in the fire he placed nine irons. Now, as the irons got hot, a loud roaring was heard without, and an old woman who dwelt near was seen beating at the door and windows and shouting to be let in.

"Take the irons from the fire, they have me burnt!" she said. But the traveller answered that until she brought back the butter she had taken the irons would remain in the fire to burn her. Then she tore round the house in a fury, and got upon the roof to try and get in that way to take the irons from the fire; but finding it was useless, she went home, roaring all the time for the pain she was in, and brought the butter in a barrel to the door, upon which the irons were taken from the fire, and she was released. From that time the family had no cause to complain of their milk.

.

Among the minor superstitions current is that of the "stray sod". The old folk say that wherever an unbaptised child is buried there is a "stray sod", so that at night, if you walk in that field and chance upon the particular spot, you have no power but to set off wandering all that night! A man, they say, whilst walking in the fields one night, happened on a "stray sod", and immediately found himself


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 Chapter 3 Air Force as a Backseat “Driver” in Space Law Debates By 1956, as a result of the Air Coordinating Committee’s (ACC) efforts at the International Civil Aviation Organization (ICAO), the United States had established a position regarding the evolution of outer space law. However, the United States had yet to formulate an overall or general outer space policy. From 1955 to late fall 1957, US foreign policy and its concomitant international actions regarding outer space had focused on disarmament and “space-for-peace.” These efforts were driven by the Eisenhower administration’s effort to obtain the free passage through space of intelligence-gathering satellites. As described earlier. Air Force efforts had been primarily focused on precluding an international treaty as being premature. As time passed, the US position was nonetheless evolving to a less hardened opposition to formal statements of space policy and international law. In November 1957, Secretary of State John Foster Dulles wrote Secretary of Defense Neil H. McElroy to encourage direct communication between the Departments of State and Defense (DOD) on space issues. Dulles requested assistance in formulating a US position regarding proposals for inspections of objects to be sent through outer space to ensure that such objects were for exclusively peaceful and scientific purposes. Such cooperation was further encouraged when State Department legal adviser Loftus Becker recommended to DOD general counsel Robert Dechert that the Defense Department establish a task force to study and cooperate with a State Department task force that had been created to deal with space  law. Dechert responded, on 15 January 1958, advising Becker that DOD had followed his advice and that Monroe Leigh, assistant general counsel for international affairs, had been assigned to establish the task force and would be DOD’s point of contact with State. In early 1958 the United States focused less on disarmament and more toward obtaining international cooperation for peaceful uses of outer space. This shift in focus was evidenced within the Air Force by an Air University (AU) study regarding the control of outer space. This study, mentioned earlier, diverged from the existing Air Staff position


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 182 wandering. He was carried up and down a "quick" or set hedge, until he was wearied, and although he turned his coat and hat (said usually to be an antidote), yet he could not find his way out, and at last, when day broke, he was miles and miles away from home, and had to find his way back as best he could.

. In the northern part of the parish of Kiltubrid, just under Slieve-an-iarain, there is a holy well dedicated to Saint Patrick, regarding which a story is told common to many other similar wells. The people say that here there dwelt a trout and a salmon, but that one day an impious angler caught them both and took them home. When, however, they were placed in the pan over the fire they both hopped out on to the ground and made their way back to the well.

.

On the last Sunday in July every year, called Garland Sunday, the young people still make garlands of flowers and place them round certain wells. One of these, Tober-a- dony, is in the parish of Kiltoghert, and besides the wells there is a cavern-like fissure in the side of the mountain above mentioned, Slieve-an-iarain, known as Polthicoghlan, or familiarly as Polthi, which is similarly treated. Into this hole-without-a-bottom runs a stream of water from the mountain which is supposed to flow into one of the lakes some way off.

Behind Kiltubrid Church is a small lake known as Lough Caogh (the blind lake), the water of which possesses medicinal qualities and is much resorted to. It is said to be especially good for erysipelas, or for swellings either on man or beast. The story is that it was only a small well, just large enough to put down a gallon measure, but that St. Augustine came and enlarged it to its present size. Mondays and Thursdays are best for taking the water,


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 Rh which must be fetched in three bottles, an Ave and a Pater being said as each bottle is filled, and on leaving the place It is strictly forbidden to look behind one, or the effect of the water will be lost.

It is small wonder that all sorts of stories are told about the lake, and that it is said to be enchanted, and no one will go near it after dark. There are also said to be water-horses in it, to which the following bears witness:

Once on a time a gossoon, who was working in the field hard by the lake, caught what he thought was a tame horse, and began to harrow with him. He was, however, a water-horse in disguise, and presently he ran away, and dragging harrow, gossoon, and all after him, disappeared into the lough. The unfortunate lad, when he found himself going, cried out for help, but when the other men who were working there came up to the lake, they could see nothing but blood. It is said that the gossoon with the horse and harrow is sometimes to be seen wandering round the margin of the lough.

.

The fear-gorta (hungry man) is usually said to appear at famine times, and to wander about asking for food. In Kiltubrid, however, the term is applied to a hunger which is said to seize you whilst on the mountains, and which is fatal if not speedily satisfied. There is also said to be a fear-gorta stone at the base of Slieve-an-iarain, upon which if you tread you are seized with this unappeasable hunger.

.

Witches seem to have disappeared from this part of the country; at least, I could not hear of any person who was regarded in the light of one. There are also few tales of their former performances, save a general idea that they assumed a hare's shape at times when it suited them to do so. The story—common to many other places—is told of how a hare one day, chased by dogs, fled to a house near at


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 184 Folk-lore Gleanings from County Leitrim. hand, but as it was entering the door, one of the dogs managed to tear a piece of the skin from a leg. The hunters, on entering the house, found only an old woman there with her side bleeding, by which token they knew she was a witch.

There is also a prejudice against eating hares on the part of some of the people, lest they should turn out to be witches. A cry would, however, be heard, I was informed, when the hare was being cut up.

The following stories: (1) "Whittlegaire"; (2) "You're a Liar"; (3) "The Glass Mountains", were, as stated above, written down at my request by the narrator, and are in his own language:—

.

There were a long time ago three brothers, and two of them went out to seek their fortune. There was a little lad, and they were going to leave him behind, as he was no use, and they told him that if he attempted to stir out of the house they would kill him.

So they went on, and it was evening, and they looked behind them—they were about twenty miles from home—and they see the little lad after them. They went back with him and left him in the house again, and they went away the next morning. In the evening he was after them again, and they said that it was better to let him come with them, as it might be in him the luck was.

They went on to a big house; there was no one in it but an old woman and three daughters. They asked lodging. She said she would give them lodging, but the two elder brothers would have to lie on the floor; "and as for you, Whittlegaire", said she, turning to the little one, "you will have to lie in the corner, for there's no other room for you." They were soon asleep, except the little boy, and he was watching her, and saw her tie two ribbons


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Rh sharing the plunder we have taken from the aborigines. Let us at once do away with all pretence of treating the outside blacks according to European law, for it is not practicable to do so. And then we may set about devising some better scheme for subduing them if we can. I do not think that substituting white police for black would mend matters. White men of the class you propose would never submit to the stern discipline so absolutely necessary in a force of the kind while on the war path. I believe it would be impossible to devise a more efficient system than that of black troopers with white officers. The "fiendish ferocity" which you attribute to the former is the very quality we want, and which is so valuable when under the direction and control of an efficient officer. But then the officers must be men of high standing and character to be entrusted with such important duties. You say the employment is at present degrading. I cannot see why it would be less so with white troopers. Could we not make the post less degrading than we do? We send an officer into outside country with no authority to treat the blacks otherwise than according to English laws, when we know that they are utterly impracticable, and we tell him be has to keep the blacks quiet. Is not this telling a man to make bricks without straw with a vengeance? If our officer is careful not to commit himself, and keeps within the law, the blacks soon begin to kill cattle, and then men—and he is "inefficient." If on the other hand, he essays to keep the blacks in order in the only way we know it practicable for him to do so, at every step he places himself in the power of any unscrupulous white man, and runs perhaps a narrow escape of the gallows, while he is howled at by a "certain section of the community" and branded with such epithets as "degraded," "inhuman," &c. Is it to be wondered at that some Native Police officers have failed to preserve their self-respect under this treatment? Let us then tell our officers plainly what they may do and what they may not do. "Oatis" shows us how the Native Police prisoner "never comes in at the next stage." What in the name of goodness does "Outis" expect? Why, if the law had to be put in force with every black criminal in the same manner as with a white man the colony would be bankrupt in a year. Does "Outis" really think it to be the duty of the Native Police officer to take every prisoner down to, say, Rockhampton? And does be not know that it would be impossible to get legal evidence against one wild blackfellow in ten thousand?

With regard to what you say in the last Queenslander I have seen (May 29) about the South Australian system, it is no wonder that it does not cost so much as ours, for, practically, they have no police in the bush. And if you lived over the border, Mr. Editor, you would not say so much about their keeping their hands clean. No, sir, the South Australians have to pay the same penalty that we have, and the only difference in the dealing with the blacks across the border is that the station holders do their own police work. They arm themselves and their boys and are notoriously more severe than our own Native Police. And it is only natural that they should be so, as, having no police protection, they are more at the mercy of the blacks. And the South Australians certainly carry hypocrisy to a slightly more absurd extent than we do by occasionally making a pretence of justice, and carrying a blackfellow a long way to goal, as if hundreds were not shot without trial for each one that is so treated.

"Outis" gives us a touching picture of himself sitting with a mob of blacks round a back waterhole on the Diamantina while he explains to them the goodness and piety of the "big fellow master belong a paper." But should you, Mr. Editor, ever find yourself in collision with the same blacks I am afraid you would find your reputation for goodness and kindness of heart would be of very little service to you, unless backed by the knowledge that you were a firm man and a straight shot. And in spite of "Outis'" outside experience, and the intimate knowledge he displays of the blacks' language, I think he is far from having arrived at a true estimate of their character when be argues that because his system has been successful with the Ceylon coolies therefore it would be successful with our aborigines; for I suppose it would be hard to find two races presenting greater contrasts in all their characteristics and habits. And here, by the way, let me ask, why does "Outis"—whose tone is so business-like and straightforward on his own scheme—why does he think it necessary the moment he touches on the recent system to rush into the "penny dreadful" style? And what would "Outis'" scheme amount to if carried out in the manner he advocates? Slavery pure and simple, and on a scale the most gigantic perhaps the world has ever witnessed. We are to coax what blacks we can into making agreements for a term of years to work in another part of the colony, and all those who will not work willingly are to be forced to work. But why go further into the details of a scheme so wildly impracticable that it is hard to believe the projector can have been really sincere in putting it forward?

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82 And with unconscious, tireless sacrifice

Creates a paradise.

A paradise you say,

Stretching away—and endlessly away!—

A garden—lovelily abloom

With rice and silk and tea,

Cotton and yam and wheat, all fair to see,

And breathing forth an exquisite perfume

Of mingled mulberry and orange blows,

Azalea and rose:

A garden, yet a tomb

Where myriads, sleeping, are remembered still

By myriads more, who glad their precepts keep,

And honor them in sleep.

What centuries of industries speak here!

What irrigating waters, silver-clear,

Skirting the uplands, rise, tier above tier!

What thronged canals, through the Delta plain extending

Hundreds of miles!

What junks, what bankside villages unending,

What cottages with brown and green roof-tiles!

What fanes! what wildwood temples without cease!

What unperturbed tranquillity! what peace!


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 Rh and when you are in the middle, throw him down into the water and drown him." So she did so; but when she got halfway over the stream, and went to throw the old "thing" into the water, he turned upon her and threw her in instead, and drowned her, and made his escape!

Another tale is told, showing how useless it is to try and outwit the changelings left in the baby's place.

One night, a man was returning home, when, as he passed a house, the window was opened, and a baby was pushed into his arms. He said nothing, though rather surprised, perhaps guessing the truth, but made his way home and told his wife what had happened, and they agreed to keep and take care of the child until its parents should claim it. Now it happened that the fairies had made a mistake that time, for they thought it was to one of themselves they were giving the child. However, they, as usual, left an "old thing" in its place. The father of the child one day happened to see the people to whom he had been given, and from them he learnt the truth. So when he went home he made a great fire on the hearth and waited until it was well hot, and then he took up the supposed baby and threw it on the fire. He was ill-advised, for after a few moments the old man gave three great puffs and blew the fire all over the room, and set the house on fire, and they were all burnt. The changeling doubtless made good his escape.

The fairies sometimes pay domiciliary visits, and do not hesitate to avail themselves of anything there may be in the house; indeed, it is unlucky to have nothing ready for them, as the following story shows:—

One night, after retiring to rest, a woman was disturbed by a great noise in her kitchen, and, on going to the door, she found that the "good people" were in possession, some toasting bread at the fire, others getting ready the meal.


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Rh Far off there is a realm of wonder,—

Know you its name?

No region the wide heavens under

Could be the same!—

So calm, productive, full of beauty;

Unto contentment so inviting!

A Land, through service and through duty,

The past and future so uniting

That Death itself them may not sunder!—

Know you its name?

Back of the centuries its birth-hour lonely

Men vainly seek:

Of its beginnings legend only

And myth may speak:

Ere Greece of beauty dreamed, or Rome of power,

In some mysterious, unrecorded hour,

Darkling from hushed obscurity it sprung

When the Nile gods and the Vedas yet were young.


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86 With one brave Sergeant, swam the stream,

His precious drum held high,

And from the river dripping rose

Amid the battle's hum,

A French refrain, with might and main,

To pound upon his drum.

The Austrians at Arcola

Seemed fifty thousand strong,

But many were the raw recruits

Among that mighty throng,

Who hearing Frenchmen in the rear,

Listened, confused and dumb,

Then gave a shout,—"We're hemmed about!"

And fled—before a drum!

The courage shown at Arcola

By André Estienne—

The lesson taught at Arcola

Is wholesome now as then.

Needs there a moral to the tale?

Then read in this its sum:

The greatest strength may yield at length,

When sounds a hero's drum!


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 Modern Poetry (1701), perhaps his most important work; The Grounds of Criticism in Poetry (1704), in which he argued that the ancients owed their superiority over the moderns in poetry to their religious attitude; an Essay upon Publick Spirit (1711), in which he inveighs against luxury, and servile imitation of foreign fashions and customs; and Essay on the Genius and Writings of Shakespeare in three Letters (1712).

Dennis had been offended by a humorous quotation made from his works by Addison, and published in 1713 Remarks upon Cato. Much of this criticism was acute and sensible, and it is quoted at considerable length by Johnson in his Life of Addison, but there is no doubt that Dennis was actuated by personal jealousy of Addison’s success. Pope replied in The Narrative of Dr Robert Norris, concerning the strange and deplorable frenzy of John Dennis (1713). This pamphlet was full of personal abuse, exposing Dennis’s foibles, but offering no defence of Cato. Addison repudiated any connivance in this attack, and indirectly notified Dennis that when he did answer his objections, it would be without personalities. Pope had already assailed Dennis in 1711 in the Essay on Criticism, as Appius. Dennis retorted by Reflections, Critical and Satirical, a scurrilous production in which he taunted Pope with his deformity, saying among other things that he was “as stupid and as venomous as a hunch-backed toad.” He also wrote in 1717 Remarks upon Mr Pope’s Translation of Homer and A True Character of Mr Pope. He accordingly figures in the Dunciad, and in a scathing note in the edition of 1729 (bk. i. 1. 106) Pope quotes his more outrageous attacks, and adds an insulting epigram attributed to Richard Savage, but now generally ascribed to Pope. More pamphlets followed, but Dennis’s day was over. He outlived his annuity from the customs, and his last years were spent in great poverty. Bishop Atterbury sent him money, and he received a small sum annually from Sir Robert Walpole. A benefit performance was organized at the Haymarket (December 18, 1733) on his behalf. Pope wrote for the occasion an ill-natured prologue which Cibber recited. Dennis died within three weeks of this performance, on the 6th of January 1734.

 DENOMINATION (Lat. denominare, to give a specific name to), the giving of a specific name to anything, hence the name or designation of a person or thing, and more particularly of a class of persons or things; thus, in arithmetic, it is applied to a unit in a system of weights and measures, currency or numbers. The most general use of “denomination” is for a body of persons holding specific opinions and having a common name, especially with reference to the religious opinions of such a body. More particularly the word is used of the various “sects” into which members of a common religious faith may be divided. The term “denominationalism” is thus given to the principle of emphasizing the distinctions, rather than the common ground, in the faith held by different bodies professing one sort of religious belief. This use is particularly applied to that system of religious education which lays stress on the principle that children belonging to a particular religious sect should be publicly taught in the tenets of their belief by members belonging to it and under the general control of the ministers of the denomination.

 DENON, DOMINIQUE VIVANT, (1747–1825), French artist and archaeologist, was born at Chalon-sur-Saône on the 4th of January 1747. He was sent to Paris to study law, but he showed a decided preference for art and literature, and soon gave up his profession. In his twenty-third year he produced a comedy, Le Bon Pére, which obtained a succès d’estime, as he had already won a position in society by his agreeable manners and exceptional conversational powers. He became a favourite of Louis XV., who entrusted him with the collection and arrangement of a cabinet of medals and antique gems for Madame de Pompadour, and subsequently appointed him attaché to the French embassy at St Petersburg. On the accession of Louis XVI. Denon was transferred to Sweden; but he returned, after a brief interval, to Paris with the ambassador M. de Vergennes, who had been appointed foreign minister. In 1775 Denon was sent on a special mission to Switzerland, and took the opportunity of visiting Voltaire at Ferney. He made a portrait of the philosopher, which was engraved and published on his return to Paris. His next diplomatic appointment was to Naples, where he spent seven years, first as secretary to the embassy and afterwards as chargé d’affaires. He devoted this period to a careful study of the monuments of ancient art, collecting many specimens and making drawings of others. He also perfected himself in etching and mezzotinto engraving. The death of his patron, M. de Vergennes, in 1787, led to his recall, and the rest of his life was given mainly to artistic pursuits. On his return to Paris he was admitted a member of the Academy of Painting. After a brief interval he returned to Italy, living chiefly at Venice. He also visited Florence and Bologna, and afterwards went to Switzerland. While there he heard that his property had been confiscated, and his name placed on the list of the proscribed, and with characteristic courage he resolved at once to return to Paris. His situation was critical, but he was spared, thanks to the friendship of the painter David, who obtained for him a commission to furnish designs for republican costumes. When the Revolution was over, Denon was one of the band of eminent men who frequented the house of Madame de Beauharnais. Here he met Bonaparte, to whose fortunes he wisely attached himself. At Bonaparte’s invitation he joined the expedition to Egypt, and thus found the opportunity of gathering the materials for his most important literary and artistic work. He accompanied General Desaix to Upper Egypt, and made numerous sketches of the monuments of ancient art, sometimes under the very fire of the enemy. The results were published in his Voyage dans la basse et la haute Égypte (2 vols, fol., with 141 plates, Paris, 1802), a work which crowned his reputation both as an archaeologist and as an artist. In 1804 he was appointed by Napoleon to the important office of director-general of museums, which he filled until the restoration in 1815, when he had to retire. He was a devoted friend of Napoleon, whom he accompanied in his expeditions to Austria, Spain and Poland, taking sketches with his wonted fearlessness on the various battlefields, and advising the conqueror in his choice of spoils of art from the various cities pillaged. After his retirement he began an illustrated history of ancient and modern art, in which he had the co-operation of several skilful engravers. He died at Paris on the 27th of April 1825, leaving the work unfinished. It was published posthumously, with an explanatory text by Amaury Duval, under the title Monuments des arts du dessin chez les peuples tant anciens que modernes, recueillis par Vivant Denon (4 vols, fol., Paris, 1829). Denon was the author of a novel, Point de lendemain (1777), of which further editions were printed in 1812, 1876 and 1879.

 DENOTATION (from Lat. denotare, to mark out, specify), in logic, a technical term used strictly as the correlative of Connotation, to describe one of the two functions of a concrete term. The concrete term “connotes” attributes and “denotes” all the individuals which, as possessing these attributes, constitute the genus or species described by the term. Thus “cricketer” denotes the individuals who play cricket, and connotes the qualities or characteristics by which these individuals are marked. In this sense, in which it was first used by J. S. Mill, Denotation is equivalent to Extension, and Connotation to Intension. It is clear that when the given term is qualified by a limiting adjective the Denotation or Extension diminishes, while the Connotation or Intension increases; e.g. a generic term like “flower” has a larger Extension, and a smaller Intension than “rose”: “rose”

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Rh Than to be of them, indeed,

Children of their Covenant:

Children of the promised day,

Bound by hope and memory,

Brave, devoted, wise, as they—

Strong with love's humility.


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Rh With sacrifices few could understand—

Renouncing and enduring silently.

And I perceived that thou hast still retained

Their strength to toil, their courage to resist:

That seeking ardently whate'er they missed,

Thou hast remained—in spite of all, remained—

That which they made thee—an idealist!

And once again I felt how blest it is

To hunger and to thirst: anew I saw

That by eternal high-appointed law,

Sublimity and beauty most are his

In whom they move the deepest thrill of awe!


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Rh In conclusion, let me remark that "Outis" is unfair when he instances the conduct of the pure-minded but eccentric lady who would not let a gentleman within her doors because he was a Native Police officer, as a type of the feeling of the more refined residents of the bush. "Outis" must know well that go where you will in the bush, amongst high or low, as a rule there is no guest more welcome or more honored than the Native Police officer. June 16. —Queenslander, July 17, 1880.

have received a great number of letters from all parts of the country treating this subject from very different points of view. While anxious, on the one hand, to suppress nothing bearing on the point, and to allow the fullest discussion on the subject, we are compelled to have some regard to the amount of space occupied. A publication of the letters in full would occupy pages required for other matter, and we therefore propose to give the gist of each letter, as fairly as possible, in the briefest compass.

A correspondent, writing over the signature "Piebald," objects entirely to the kind of force we propose for the regulation of the natives. He objects that in the North the whole police force of the country would have to be employed looking after black to the neglect of white offenders, and asserts that they could not possibly get evidence of what was done by them. Having had fifteen years' experience of Native Police officers, he declares them to be "upright gentlemen," and "the most of them would have scorned to have done the deeds you attributed to them." He thinks we should leave the mater "to work its own end, as it surely will do."

Mr. Isaac Watson, writing from Normanton, asserts that the aborigines in the Gulf country are generally inclined to be peaceful, and complain that the police are always "rounding them up and shooting them for the purpose of kidnapping gins and little boys and making them travel to some stations, or else to the township of Normanton, where they are made to work and slave against their will. If any attempt is made to escape they are either shot in the bush by the Native Police or else brought in and punished accordingly." He suggests that the Imperial Act passed to prevent kidnapping in the Pacific might be used to prevent and punish these practices.

A correspondent, writing over the signature "Never Never Country," from the West, states that he was a sergeant of police in 1867-8-9, '70, and '71. He was in charge of stations on the Paroo, Bulloo, and Warrego rivers, and asserts that it was a "common thing" for Native Police officers in the first-named year to shoot and burn wild blacks. He was ordered to arrest an officer for shooting a civilised black; but he asserts that the case was hushed up, the officer dismissed from the force and promoted to a better billet. He also refers to Queenslander of 1869 and 1870, wherein it is related that Sub-inspector Gilmour, on an exploring trip, expended 500 ball cartridges in three or four months.

A correspondent, writing over the signature "Calpo," from the West, asserts that the incidents narrated in the Queenslander are without foundation, or grossly exaggerated. Having bad eighteen years' experience of the Native Police system, he declares that, although instances of undue punishment have occurred, "as a rule, the Native Police officer is not the bloodthirsty scoundrel you represent him to be." Dispersing he declares to be a revolting duty to most officers. He believes that by making the force mainly a white one atrocities will not be prevented, and that the protection supposed to be afforded by one white man informing against the other is a fallacy. It did not, he asserts, stop the indiscriminate shooting of man, women, and children after the Wills murder by parties of whites. Nor did it stop similar conduct by parties of diggers, accompanied by Government officials, at Battle Creek. The very class of men we propose would, he declares, be the most severe; and he states that he has seen things done by parties of station hands going out after a murder by the blacks that no police officer would allow. The idea of such officers shooting blacks "for sport" is simply ridiculous. Finally, he asserts that in the outside districts of South Australia there are two wild blacks shot for one in Queensland, and "scenes have been enacted sub rosâ in the out-lying districts of that colony before which the most severe dispersals by our Native Police pale to insignificance."

A correspondent, writing over the signature "J.W.," from Winton, doubts the cruelties attributed to the Native Police. He says "they have a duty to perform, and as a rule they do it well, and as humanely as possible. It is only where the

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Rh And once, in little Bethlehem—

Once only, not again—

Peace wore a royal diadem:

But I could trust to men,

And crucified upon a tree,

Peace is a memory!


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 Rh on her daughters' necks. When the old woman went away he took the ribbons off and tied them on his two brothers' necks. So when she came down again she killed her two daughters.

Whittlegaire, when she was asleep again, called his brothers and brought them out, and told them to bring their clothes and not to wait, and when he got them out he told them all. The next morning they went to a farmer's house. He asked them where did they lodge all night, and they told him "in that old house there below"; and he asked them how they escaped, for no one ever yet lodged in that house but was killed. They told the farmer all, and how Whittlegaire saved them. The farmer said he would give them work and his eldest daughter to be married to the eldest brother if Whittlegaire would go and steal the Quilt of Diamonds on the old witch's bed. So Whittlegaire went and got a long crook, and put it down the chimney, and hooked it in the Quilt, and pulled it up the chimney, and made off The old woman followed him, and she said: "Whittlegaire, you killed my two daughters, and now you've stolen my Quilt of Diamonds!"

"Go along, you old rap, you killed them yourself," said he; "and I'll do more than that to you."

The farmer said he never knew a little boy so good; and he said that he'd get his second daughter married to Whittlegaire's second brother if he would go and steal him the Boots of Swiftness.

He went to the house and stole the boots, which were under the bed, and he put the boots on. The old woman followed him, but he gave a mile in every step, and went across a big river and waited until she came down, because, as she was a witch, she could not cross the river.

"Whittlegaire," she said, "you killed my two daughters, and stole my Quilt of Diamonds and the Boots of Swiftness!"

"Go along, you old rap," said he; "I'll do more than that to you."


text: 1911 Encyclopædia Britannica/Denomination


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 186 He gave the Boots of Swiftness to the farmer, who said he wouldn't get them married unless Whittlegaire brought him the Sword of Lightning.

So Whittlegaire went, and he brought a little bag of salt with him, and went up on the house. There was a pot of meat on the fire boiling, and he began shaking down the salt until he dried up all the water and it began to burn. The old woman told her daughter to go out for a gallon of water.

"Oh!" said the daughter, "if Whittlegaire catches me, sure he will kill me."

"Oh, bring the Sword of Lightning with you," said the old woman; "and if he's coming, you will surely see him."

So when the girl stooped to the well to lift the gallon of water, he threw her in and drowned her, and snatched the Sword of Lightning and ran away with it.

The old woman came out and saw him run, and when he got over the river he waited.

"Whittlegaire," she says, "you killed my three daughters, you stole my Quilt of Diamonds, and my Boots of Swiftness, and now you have my Sword of Lightning."

"Go along, you old rap," said he; I'll do more than that to you!"

So he brought the Sword of Lightning to the farmer.

The farmer then promised his youngest daughter to Whittlegaire himself, and said he would give them a good farm if he would bring him the Steed of Bells which was in the old woman's stable. This steed had his hair plaited, and on every plait there was a bell. Whittlegaire went to steal the steed, and the horse shook, and every bell rang.

The old woman came out. "Whittlegaire," you're here," said she; "and if I get you, I'll kill you." So she looked through the whole stable, and she couldn't find him, for he hid.

When he got her asleep again he went to steal the


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 Rh horse, and every bell rang again, and waked the woman. She came out, and she says: "Whittlegaire, I'll not go in till I get you." She looked, and she got him.

"Whittlegaire, I have you," she says.

"Well, you have," said he.

"I don't know what death will be hard enough to give you."

"Well, I don't know, for I've earned a hard death; so the worst death you can give me is to put down a pot and boil a pot of stirabout, and put lots of butter in it, and let me eat until I 'm not able to stir, and put me into a bag, tie me in, and get a stick and beat me until the butter comes out through the bag!"

"Well, that's the very death I'll give you."

So she put down the pot, and boiled the stirabout, and put lots of butter in it, and let him eat it till he wasn't able to stir, and put him in the bag, and tied him in.

She had ne'er a stick heavy enough to beat him, and she had to go away to get one. When he got her away, he took out his knife and cut the bag, got out and filled it up with stones, and tied it up again. The old woman came back with the stick and began to beat the bag, and she beat it a long time.

"Whittlegaire," she says, "I think I have killed you enough, though the butter isn't coming through the bag." So she opened the sack and shook out—all the stones!

She ran out to the stable, but the steed was gone; and she looked and saw Whittlegaire galloping with the horse, which soon leaped the river. Then he waited. "Whittlegaire," she said, "you killed my three daughters, you stole my Quilt of Diamonds, and Boots of Swiftness, and Sword of Lightning, and now you have my Steed of Bells; you have all from me now."

He came back a few days after, and he found the old woman dead in the house. He got a room full of gold, and a room full of silver, and a room full of dead people


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Rh Old soldiers still relate

How at Resaca's battle,—

As if to compensate,—

Above the din and rattle

Of musketry, continued long,

A mockingbird sang rapturous song:

And one who lay near death,—

A soldier sorely wounded,

Drew less distressful breath,

As clear that music sounded,

And felt to his tired spirit come

The most delightful dreams of home.

Ah, well! we talk of war,

But peace is so much kinder,

That all our strife is for

Is just the hope to find her:

And see!—how Spring, with look serene,

Is garlanding her halls in green!


text: 1911 Encyclopædia Britannica/Denon, Dominique Vivant, Baron de


text: Poems (Coates 1916)/Volume I/A Realm of Wonder


text: Poems (Coates 1916)/Volume I/A Ballad of a Drum


text: Poems (Coates 1916)/Volume I/The Burial of Robert Louis Stevenson at Samoa


text: Poems (Coates 1916)/Volume I/Pilgrim Song


text: Poems (Coates 1916)/Volume I/An American at Lincoln


text:
User:Danidvt/Books/The Origin of Species

The Origin of Species

 * The Origin of Species (1872)
 * The Origin of Species (1872)/Additions
 * The Origin of Species (1872)/Preface
 * The Origin of Species (1872)/Introduction
 * The Origin of Species (1872)/Chapter I
 * The Origin of Species (1872)/Chapter II
 * The Origin of Species (1872)/Chapter III
 * The Origin of Species (1872)/Chapter IV
 * The Origin of Species (1872)/Chapter V
 * The Origin of Species (1872)/Chapter VI
 * The Origin of Species (1872)/Chapter VII
 * The Origin of Species (1872)/Chapter VIII
 * The Origin of Species (1872)/Chapter IX
 * The Origin of Species (1872)/Chapter X
 * The Origin of Species (1872)/Chapter XI
 * The Origin of Species (1872)/Chapter XII
 * The Origin of Species (1872)/Chapter XIII
 * The Origin of Species (1872)/Chapter XIV
 * The Origin of Species (1872)/Chapter XV
 * The Origin of Species (1872)/Glossary


text: Poems (Coates 1916)/Volume I/War

title: Poems (Coates 1916)/Volume I/War


text: Poems (Coates 1916)/Volume I/"So War Has Begun"


text:
User talk:91.62.207.27

A contribution from this account or ip address, which appeared to be a test edit, was removed or reverted. Please use the sandbox for this purpose. The community portal has information on contributing to this library. —Spangineer (háblame) 17:30, 22 January 2011 (UTC)

title: User talk:91.62.207.27


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 190 knocked three kings out of him, and the worst of them was a better man than you!" said Jack.

"You are a liar!" said the king.

So Jack had to get the king's daughter married to him, and they lived happy ever afterwards.

.

Long ago there was a young gentleman, a beautiful young man, he got married to a young lady. He was enchanted. He said to her, "Which would you rather I would be, a man at night and a bull in the daytime, or a bull at night and a man in the daytime?" She said, "I would rather have you a man at night and a bull in the day."

When they were one year married there was a young son born for them, and he told her, if anything would happen the child not to cry one tear. So a big black dog came down the chimney and took the child out of her arms, and brought it with him. She never shed a tear.

The next year there was another boy born for them. Her husband told her, if anything would happen the second child not to shed a tear. The black dog came a second time, and brought the other child with him. She never shed a tear.

The third year there was a daughter born for them. The husband told her, "If anything happens this child, if you shed one tear you will never see me again." The black dog came down the chimney and took the daughter with him out of her mother's arms. The mother shed one tear, and her husband never returned. She was grieved and heart-broken, and she said she would go in search of her husband.

The first day she travelled a long journey, and she came to a little house. There was only an old man and woman and a little boy in the house. She asked lodging for the night, so they gave her lodging. In the morning, when


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 Rh she was going away, the little boy gave her a comb. He told her to mind it, that any person who combed their hair with it would be the nicest person in the world.

The next day, late in the evening, she came to another little house. There was an old man and woman and a little boy in it. She asked lodging for the night. She got it. The next morning, when she was going away, the little boy gave her a scissors, and he said, "Mind this, the worst clothes you will cut with this will become the nicest in the world."

The next day, late in the evening, she came to another little house, at the foot of the Glass Mountains. There was an old man and woman and a pretty little girl. She was blind of one eye. She asked lodging for the night. The old man said he would make a pair of glass slippers for her, if she would stop seven years with him, and that she could climb the Glass Mountains. The old man told her that her husband was living at the back of the Glass Mountains, and that he was married to another lady, and that all his enchantments were gone at the end of the seven years.

When she was going away the little girl gave her an egg, and told her when she would break it, there would come four horses and a carriage out of it. So she climbed the Glass Mountains. There was a beautiful castle at the back of them. She walked about the avenue, and the lady came out and asked her what she wanted. She said she was hungry. She brought her in and gave her breakfast.

She took out the comb, and said that any person that would comb their hair with that would be the nicest person in the world, and if she let her sleep one night with her husband, she would give her the comb. So she said she would.

So night came on, and when her husband went to bed she gave him a drink, and put sleeping-drops on it, so she let her to bed with him. She said;


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 188 she had killed. So he married the farmer's daughter, and

says Whittlegaire.

The above ending is tacked on to all tales in this district.

The people were unable to explain the name of the hero "Whittlegaire". Whittle was said to be a corruption of "Whistle". Gaire was declared by one to mean "laughter", while another said it should be géur (sharp).

Long ago there was a king, and anyone that would get him to say "You are a liar", he would get his daughter married to him. So there went hundreds of young men, and none of them could get him to say "You are a liar".

There was a servant-boy, and he asked his master to buy him a suit of clothes; so the master did, and he went to the king's house. He said to the servant, "I want to see the king."

The king came out and asked what was the matter with him. He said he came to see if he could get him to say "You are a liar".

Then said the king, "Come here until I show you a great tree which grows here below." So they went down.

Said the king, "Did you ever see such a tree in your life?" Replied Jack, "The smallest tree in our wood is bigger than that."

Then said the king, "Come down farther until you see the meadow that is here below." So they went down.

Said the king, "Did you ever see such grass as that in


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Rh blacks commit a murder, or become very threatening, that the Native Police are called upon to disperse them." Still he is of opinion that "every true and loyal Englishman will help and do his best to palliate if not clear us of the disgraceful way we have for years allowed our aboriginals to be treated in this a British colony. I for one will raise my voice against the wanton slavery and brutality now going on in this—but for the black spot—fair land of Queensland." He goes on to assert his belief that blacks can be civilised to some extent, supporting his contention by instances of black men employed on stations. On this basis he founds a scheme for ameliorating their condition. The native police barracks should be turned into depôts, with reserves attached, and the police should be set to muster and bring the blacks into these reserves and manage them afterwards. The writer believes that, although compelled at first to come in, the blacks would assemble voluntarily for protection and care afterwards; and suggests that it would be advantageous to move tribes from one district to another. To these depôts station-holders requiring aboriginal servants should come, and the blacks should only be allowed to engage on proper agreements for fair wages. Fees might be charged employers for these agreements which, with a percentage on the blacks' wages, would maintain the aged and decrepit at the depôts. It is the writer's belief that employers in the bush would be glad to hire blacks in great numbers under these conditions.

A correspondent, writing from Maytown over the signature "Guiah Wallow," challenges the denials of the Queenslander correspondent from the Lower Herbert, who said that incidents narrated in these columns of treatment of blacks were not true. He asserts that on the Lower Herbert in 1872 a gin was shot and "partly cremated." She was the gin of a black trooper who had been arrested and contrived to make his escape, but his gin, who was following, was shot. A few gins and their children were burned in a camp further up the river. A black named Charlie was killed by a native trooper "off duty," near Tre-Bonne Creek. Another, named Tommy, was charged with wounding a black known as Sambo, "tried at Cardwell, discharged, and handed over to the sub-inspector of police to be returned to his home and friends. Tommy's friends heard of his acquittal and waited for him near the river in the vicinity of Macnade until apparently some of them suggested revenge. Then followed the murder of Mr. and Mrs. Conn. At the time that Tommy ought to have turned up the finding of the body of a black man in Hinchinbrook Channel was reported. Tommy never was seen again." He concludes by giving the history of "Sam, who brought his employer from the Gulf country, blind with blight, to Townsville, and saved another life—first, from the stroke of a nulla; second, from drowning in the Herbert. Sam was also a defaulter under trooper regulations. He was discharged between Townsville and Waterview; there were rifles also discharged. Sam has not answered at any muster roll since."—Queenslander, July 24, 1880.

,—This subject is becoming hackneyed, though if you are justified in persisting in the publication of letters on any subject it is no doubt on this. In yours of June 12, "North Gregory" states that through his kindness to the blacks and allowing them about the station Mr. Wills, sen., lost his own life and that of his party at Cullinlaringo. I had it, twelve months afterwards, from the late Mr. T. Wills (who happened to be at a neighboring station the day of the murder) that though the blacks had not been hunted off the run—they (the Wills party) had only been camped three months forming the station—none had been allowed in and very little intercourse had taken place between the two races; the immediate cause of the massacre having been a mistake made by a neighbour who, losing some sheep thought they were stolen. After making a raid on the supposed thieves in the usual manner he found out his error. The blacks, following their usual custom, not being able to catch the raiders, fell upon the first party of whites they found unprepared, thereby showing the utter folly of ever being without arms at hand when in a new country surrounded by impulsive savages. Mr. Wills had lots of arms loaded, but stowed away in the store tent. "North Gregory" is quite correct in his statement regarding the "morality" of the natives; it is seldom that this cause (intercourse with their women) leads to bad feeling (unless these women are stolen). I am inclined to think the practice has the reverse effect to what is generally supposed. The ways of these people "are peculiar," and only long study and observation will give a person an insight even into their manner of thought and customs.

"North Gregory" doesn't believe these stories of northern warfare! Well, I am only glad he does not know them to be true; at least, if not all matters of fact, that

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 Rh your life?" Then said Jack, "The after-grass in our meadow is better than that."

"Well", said the king, "come here until I show you a great turnip which grows here beyond." So they went over.

"Did you ever see such a turnip as that?" said the king. Then said Jack, "When we were pulling our turnips, the little ones we were leaving after us, the smallest of them was bigger than that. When we had them all pulled we let in the sheep to the turnip-ground. One of them began to eat on the side of a turnip, and in three weeks she came out on the other side with two lambs!"

"Very good", said the king; "come up to the garden until you see a beanstalk which grows there." So they went up.

Said the king, "Did you ever see such a beanstalk as that in your life?"

"I did", said Jack; "there grew one in our garden. When it was two months old you could not see the top of it; so I prepared one day to climb the beanstalk. I was two days climbing, and I sat down and ate my supper, and I slept all night in the branches. I started to climb in the morning, and on the approach of evening I heard a great noise over my head; what was it but a nest of bees; so I went in on the door of the nest. The old queen-bee met me, she went to sting me, I drew my sword and cut off her right wing, it fell on me, and I lay under it for two days, for I could not get up; but the weather was so very warm the wing began to decay. The third day I got out from under it, so I went on further. I heard another great noise over my head; what was it but a nest of wasps. I got afraid, and says I to myself, 'I will leap'; so I did, and sank to my shoulders in the rock! I could not get out, so I cut off my head and sent it away for help to take me out of the rock. A fox came out of a den and began snarling at my head. I gave one leap, and I bursted the rock for two miles, and I ran over and hit the fox one kick, and I


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 192

She continued saying this the whole night, but he was so fast asleep he never found her.

She had to rise early before he awoke, and the mistress hid her until the gentleman went away shooting. She took out the scissors, and told her anything she would cut with that would be the nicest thing in the world, and she would give it to her if she would let her sleep another night with her husband. She said she would. So she gave him a drink the next night, and put sleeping-drops on it, so she let her sleep with her husband the second night. She said:

He was so fast asleep that he never found her. She had to arise early before he awoke. The mistress hid her. The gentleman arose and went away shooting. There was another young gentleman that slept in the next bedroom to them. He said to the gentleman next day, "There is a ghost in your bedroom, did you not hear it? I have heard it say for the last two nights:

Three babes I bore for thee. Three basin-full of tears I shed for thee. Seven long years I spent


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 Rh Climbing up the glass mountains, And my bonny bull of oranges (sic), Will you turn to me?'

I never slept a wink for the last two nights but listening to it."

The gentleman said, "My wife gave me a drink for the last two nights, it made me sick" (i.e., ill).

The other gentleman said to him, "Do not take that drink to-night, but try and stop awake until you see would you find it."

The woman took out the egg and broke it, and there came a coach and four horses out of it. She said she would give it to her if she would let her sleep the third night with her husband. She said she would. When her husband went to bed she brought him a drink with sleeping-drops on it. He said he would not drink it until she would bring him a cut of bread. She went for the bread, and he threw the drink in the grate, and he let on he was fast asleep. She let the woman go to bed to him. She said again:

The gentleman did not speak for a long time; at last he turned to her and asked her was she his first wife, and she said "Yes". He told her that they were her three children that were in the three little houses; and that it was the one tear that she dropped that blinded the little girl's eye. He told her when she would rise in the morning, and take breakfast, to go away to the foot of the Glass Mountains, and that he would be there as soon as her, and so he was. They two crossed the Glass Mountains, and brought their


text:
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 than “moss-rose.” In more general language Denotation is used loosely for that which is meant or indicated by a word, phrase, sentence or even an action. Thus a proper name or even an abstract term is said to have Denotation. (See .)

 DENS, PETER (1690–1775), Belgian Roman Catholic theologian, was born at Boom near Antwerp. Most of his life was spent in the archiepiscopal college of Malines, where he was for twelve years reader in theology and for forty president. His great work was the Theologia moralis et dogmatica, a compendium in catechetical form of Roman Catholic doctrine and ethics which has been much used as a students’ text-book. Dens died on the 15th of February 1775.

 DENSITY (Lat. densus, thick), in physics, the mass or quantity of matter contained in unit volume of any substance: this is the absolute density; the term relative density or specific gravity denotes the ratio of the mass of a certain volume of a substance to the mass of the same volume of some standard substance. Since the weights used in conjunction with a balance are really standard masses, the word “weight” may be substituted for the word “mass” in the preceding definitions; and we may symbolically express the relations thus:—If M be the weight of substance occupying a volume V, then the absolute density = M/V; and if m, m1 be the weights of the substance and of the standard substance which occupy the same volume, the relative density or specific gravity S = m/m1; or more generally if m1 be the weight of a volume v of the substance, and m1 the weight of a volume v1 of the standard, then S = mv1/m1v. In the numerical expression of absolute densities it is necessary to specify the units of mass and volume employed; while in the case of relative densities, it is only necessary to specify the standard substance, since the result is a mere number. Absolute densities are generally stated in the C.G.S. system, i.e. as grammes per cubic centimetre. In commerce, however, other expressions are met with, as, for example, “pounds per cubic foot” (used for woods, metals, &c.), “pounds per gallon,” &c. The standard substances employed to determine relative densities are: water for liquids and solids, and hydrogen or atmospheric air for gases; oxygen (as 16) is sometimes used in this last case. Other standards of reference may be used in special connexions; for example, the Earth is the usual unit for expressing the relative density of the other members of the solar system. Reference should be made to the article for an account of the methods employed to determine the “mean density of the earth.”

In expressing the absolute or relative density of any substance, it is necessary to specify the conditions for which the relation holds: in the case of gases, the temperature and pressure of the experimental gas (and of the standard, in the case of relative density); and in the case of solids and liquids, the temperature. The reason for this is readily seen; if a mass M of any gas occupies a volume V at a temperature T (on the absolute scale) and a pressure P, then its absolute density under these conditions is = M/V; if now the temperature and pressure be changed to T1 and P1, the volume V1 under these conditions is VPT/P1T1, and the absolute density is MP1T/VPT1. It is customary to reduce gases to the so-called “normal temperature and pressure,” abbreviated to N.T.P., which is 0°C. and 760 mm.

The relative densities of gases are usually expressed in terms of the standard gas under the same conditions. The density gives very important information as to the molecular weight, since by the law of Avogadro it is seen that the relative density is the ratio of the molecular weights of the experimental and standard gases. In the case of liquids and solids, comparison with water at 4°C, the temperature of the maximum density of water; at 0°C, the zero of the Centigrade scale and the freezing-point of water; at 15° and 18°, ordinary room-temperatures; and at 25°, the temperature at which a thermostat may be conveniently maintained, are common in laboratory practice. The temperature of the experimental substance may or may not be the temperature of the standard. In such cases a bracketed fraction is appended to the specific gravity, of which the numerator and denominator are respectively the temperatures of the substance and of the standard; thus 1.093 (0°/4°) means that the ratio of the weight of a definite volume of a substance at 0° to the weight of the same volume of water 4° is 1.093. It may be noted that if comparison be made with water at 4°, the relative density is the same as the absolute density, since the unit of mass in the C.G.S. system is the weight of a cubic centimetre of water at this temperature. In British units, especially in connexion with the statement of relative densities of alcoholic liquors for Inland Revenue purposes, comparison is made with water at 62° F. (16.6° C); a reason for this is that the gallon of water is defined by statute as weighing 10 ℔ at 62° F., and hence the densities so expressed admit of the ready conversion of volumes to weights. Thus if d be the relative density, then 10d represents the weight of a gallon in ℔. The brewer has gone a step further in simplifying his expressions by multiplying the density by 1000, and speaking of the difference between the density so expressed and 1000 as “degrees of gravity” (see ).

The methods for determining densities may be divided into two groups according as hydrostatic principles are employed or not. In the group where the principles of hydrostatics are not employed the method consists in determining the weight and volume of a certain quantity of the substance, or the weights of equal volumes of the substance and of the standard. In the case of solids we may determine the volume in some cases by direct measurement—this gives at the best a very rough and ready value; a better method is to immerse the body in a fluid (in which it must sink and be insoluble) contained in a graduated glass, and to deduce its volume from the height to which the liquid rises. The weight may be directly determined by the balance. The ratio “weight to volume” is the absolute density. The separate determination of the volume and mass of such substances as gunpowder, cotton-wool, soluble substances, &c., supplies the only means of determining their densities. The stereometer of Say, which was greatly improved by Regnault and further modified by Kopp, permits an accurate determination of the volume of a given mass of any such substance. In its simplest form the instrument consists of a glass tube PC (fig. 1), of uniform bore, terminating in a cup PE, the mouth of which can be rendered airtight by the plate of glass E. The substance whose volume is to be determined is placed in the cup PE, and the tube PC is immersed in the vessel of mercury D, until the mercury reaches the mark P. The plate E is then placed on the cup, and the tube PC raised until the surface of the mercury in the tube stands at M, that in the vessel D being at C, and the height MC is measured. Let k denote this height, and let PM be denoted by l. Let u represent the volume of air in the cup before the body was inserted, v the volume of the body, a the area of the horizontal section of the tube PC, and h the height of the mercurial barometer. Then, by Boyle’s law (u − v + al)(h − k) = (u − v)h, and therefore v = u − al(h − k)/k.

The volume u may be determined by repeating the experiment when only air is in the cup. In this case v = 0, and the equation becomes (u + al1)(h − k1) = uh, whence u = al1(h − k1)/k1. Substituting this value in the expression for v, the volume of the body inserted in the cup becomes known. The chief errors to which the stereometer is liable are (1) variation of temperature and atmospheric pressure during the experiment, and (2) the presence of moisture which disturbs Boyle’s law.

The method of weighing equal volumes is particularly applicable to the determination of the relative densities of liquids. It consists in weighing a glass vessel (1) empty, (2) filled with the liquid, (3) filled with the standard substance. Calling the weight of the empty vessel w, when filled with the liquid W, and when filled with the standard substance W1, it is obvious that W − w, and W1 − w, are the weights of equal volumes of the liquid and standard, and hence the relative density is (W − w)/(W1 − w).

Many forms of vessels have been devised. The commoner type of “specific gravity bottle” consists of a thin glass bottle (fig. 2) of a capacity varying from 10 to 100 cc., fitted with an accurately ground stopper, which is vertically perforated by a fine hole. The bottle is carefully cleansed by washing with soda, hydrochloric acid and distilled water, and then dried by heating in an air bath or by blowing in warm air. It is allowed to cool and then weighed. The bottle is then filled with distilled water, and brought to a definite temperature by immersion in a thermostat, and the stopper inserted. It is removed from the thermostat, and carefully

title: Page:EB1911 - Volume 08.djvu/61


text: 1911 Encyclopædia Britannica/Dens, Peter


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 194 three children home to their own castle, and lived happy ever afterwards.

This tale is substantially the same as that in Mr. Curtin's Irish Myths and Tales, under the name of "The Three Daughters of Coluath O'Hara, King of Desmond", where the enchantment is caused by the Queen of Tir-na-n-og. There are, however, many differences between the two versions. Mr. Curtin's version makes no mention of the Glass Mountains, an important incident here; neither is the night song of the wife given by him. On the other hand, the first part of the story is much fuller in his version, and that told here has undoubtedly suffered in the process of translation into English.

"My bonny bull of oranges" the narrator could not explain; it was as he had always heard it. It is suggested that it is a corruption of "Bull of Norroway".

.


text:
Author:Jeremiah Curtin

Works

 * Myths and Folk-Lore of Ireland (1890, reprinted 1911)

Translations

 * The Light-House of Aspinall (1893) by Henryk Sienkiewicz
 * Quo Vadis (1897) by Henryk Sienkiewicz
 * Let Us Follow Him (1897) by Henryk Sienkiewicz
 * On the bright shore (1898) by Henryk Sienkiewicz
 * The Knights of the Cross (1918) by Henryk Sienkiewicz
 * The Argonauts (Orzeszkowa) (1901) by 	Eliza Orzeszkowa

title: Author:Jeremiah Curtin


text:
The Swiss Family Robinson

 * The Swiss Family Robinson, edited by William Godwin, translated by Mary Jane (Clairmont) Godwin (1816)
 * The Swiss Family Robinson, edited by William Henry Giles Kingston, translated by Agnes Kinloch Kingston (1891)
 * The Swiss Family Robinson, In Words of One Syllable, edited by Lucy Aikin, unknown translator (1869)
 * The Swiss Family Robinson, unknown translator (1851)
 * The Swiss Family Robinson, translated by Mrs. H. B. Paull (1879)

title: The Swiss Family Robinson


text: 1911 Encyclopædia Britannica/Density

title: 1911 Encyclopædia Britannica/Density


text: Folk-Lore/Volume 4/Folk-lore Gleanings from County Leitrim