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242 betray the secrets entrusted to her. The Scotch witch Alesoun Peirsoun was threatened by the people she calls the "good neighbours," that "if she would speak and tell of them and their doings, they would martyr her."' Elizabeth Anderson in Renfrewshire was warned by the witches that if she should confess they would "tear her all in pieces." These were not empty threats, for there are two cases in Scotland where the evidence points to the execution of possible traitors by emissaries of the witch society. In the case of John Reid the executioners secretly entered from the outside and hanged the traitor in his cell. The belief that he was made away with by the Devil was thus actually true.

The ritual of admission was a recognised, and in its early stages an elaborate, ceremony; it varied according to the age of the candidate. The children were brought as soon as they could speak, and were presented by the witch kneeling; she said, "Great Lord, whom I adore, I bring you a new servant, who wishes to be your slave for ever." The Devil answered, "Approach," which the witch did on her knees. He received the child in his arms, then returned it to the witch thanking her and directing that the child should be cared for. Children who had reached an age to become active members of the society, or adult converts from Christianity, were admitted by the same ceremony, with the exception that the converts first renounced their baptism and their previous belief. "I first renounce God, then Jesus Christ his Son, the Holy Ghost, the Virgin, the saints, the holy cross, chrism, baptism, and the Faith which I hold, my godfather and


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94 with stories to my shame. Perdition seize thee and every meddling fool who by dishonest means would serve unwilling friends!

Mistress, thou may'st condemn the mischief I have done, for sorrow’s sting o'ermasters thy judgment; yet can I answer thee in face of this, if thou wilt hear. 'Twas I who nurtured thee; I love thee still; but in my search for medicine to cure thy sickness I found what least I sought. Had I but succeeded, I had been counted wise, for the credit we get for wisdom is measured by our success.

. Is it just, is it any satisfaction to me, that thou shouldst wound me first, then bandy words with me?

. We dwell on this too long; I was not wise, I own; but there are yet ways of escape from the trouble, my child.

. Be dumb henceforth; evil was thy first advice to me, evil too thy attempted scheme. Begone and leave me, look to thyself; I will my own fortunes for the best arrange. (Exit Nurse). Ye noble daughters of Trœzen, grant me the only boon I crave; in silence bury what ye here have heard.

. By majestic Artemis, child of Zeus, I swear I will never divulge aught of thy sorrows.

. 'Tis well. But I, with all my thought, can but one way discover out of this calamity, that so I may secure my children's honour, and find myself some help as matters stand. For never, never will I bring shame upon my Cretan home, nor will I, to save one poor life, face Theseus after my disgrace.

. Art thou bent then on some cureless woe?

. On death; the means thereto must I devise myself.

. Hush!

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Rh and I place myself at every point in thy power and in thy hands, recognising no other God, for thou art my God and I am thy slave." They then placed one hand on the crown of the head, the other hand to the sole of the foot, and devoted all that was between the two hands to the service of the master. After this the Devil baptised the candidate with water in his own name, and gave her a new name by which she was afterwards known in the society; those who could write signed a covenant with him, those who could not write were marked on some part of the body. There are several variants of this ceremony, some of which may be local, others point to a more primitive origin. E.g. in France the witch children at the age of nine prostrated themselves to the ground before the Devil, who flashed fire before their eyes and asked, "What do you wish? Will you be mine?" They answered, "Yes." He asked again, "Do you come of your own free will?" They answered, "Yes." Then he said, "Do as I wish and as I do." Then they repeated the renunciation after the Queen of the Sabbath, kissed the Devil in any part of his person which he directed, and were marked by pricking with a sharp instrument like a pin, the skin being torn to the effusion of blood; the mark in most districts was on the left side or left shoulder, and the pain was often very great. Another variant occurred at Dalkeith (1661) when Janet Watson was admitted; "the Devil laid his hand upon her head and bad her give all over to him that was under his hand." The variant, which to my mind shows a more primitive form, is that in use at Auldearne near Nairn. Both Isobel Gowdie and Janet Breadheid voluntarily confessed to the


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244 ceremony. In this rite the baptism was in the blood of the candidate, the Devil marked her on the left shoulder, from the cut he sucked the blood, then spouted it into his hand and sprinkled it on her head. This form of baptism is perhaps the origin of those stories of bloodsucking familiars which Hutchinson says were peculiar to Great Britain, and which play so large a part in the witch-trials of England. This use of blood is possibly the origin also of the belief that the covenant was signed in blood, for according to Forbes (quoted above) only those who could write were required to sign, while those who could not write received a "flesh-brand." But he also states that those who signed were touched by the devil, though without drawing blood, which appears to point to an original ceremony of marking everyone. In England however the covenant was signed by all converts, those who could not write affixing their mark, and everyone also received the "flesh-brand."

This "flesh-brand" or witches' mark is described by Sir George Mackenzie. "This mark is given them, as is alledg'd, by a Nip in any part of the Body, and it is blew: Delrio calls it Stigma, or Character, and alledges that it is sometimes like the Impression of a Hare's foot, or the Foot of a Rat, or Spider." Forbes says that it "is like a Flea Bite or blew Spot, and sometimes resembles a little Teat." The mysterious property of these marks was that they were said to be insensible, and when pricked or cut that they did not bleed. From the description of their infliction some of them appear to be a form of


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Rh The breaking of the skin was done by a "Nip" from the Devil's hand, which may mean that he inflicted it with a sharp instrument, for both in France and England we find that the witch was pricked with a pin or a sharp bone. These pricks, which were followed by effusion of blood, were often painful for many days or even weeks, and the Devil usually passed his hand over the broken skin.

There is one point as regards the Devil's marks which helps to disprove the hysteria-hallucination theory, and that is a certain kind of "teat" found on the bodies of some of the witches, as well male as female. All anatomists are aware that in the human being "throw-backs" to the animal ancestor sometimes occur. One of these throw-backs is a supernumerary nipple, which appears under the arms or on the front of the body. These are not common, but again they are not very rare, and they occur in both sexes. In the account of the excrescences found on the witches it is clear that several are examples of polymastia : so much so that the case of the witch Rose Cullender in Suffolk can be exactly paralleled by a modern instance described by Williams ; the parallel is exact in all the details even down to the events which preceded the discovery of the nipple by the woman herself. It is interesting to note that in England witches who possessed natural marks such as these were considered inferior to those who were marked by pricking.


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Rh. Do thou at least advise me well. For this very day shall I gladden Cypris, my destroyer, by yielding up my life, and shall own myself vanquished by cruel love. Yet shall my dying be another's curse, that he may learn not to exult at my misfortunes; but when he comes to share the self-same plague with me, he will take a lesson in wisdom.

. O to be nestling 'neath some pathless cavern, there by god's creating hand to grow into a bird amid the wingèd tribes! Away would I soar to Adria's wave-beat shore and to the waters of Eridanus; where a father's hapless daughters in their grief for Phäethon distil into the glooming flood the amber brilliance of their tears. And to the apple-bearing strand of those minstrels in the west I then would come, where ocean's lord no more to sailors grants a passage o'er the deep dark main, finding there the heaven's holy bound, upheld by Atlas, where water from ambrosial founts wells up beside the couch of Zeus inside his halls, and holy earth, the bounteous mother, causes joy to spring in heavenly breasts. O white-winged bark, that o'er the booming ocean-wave didst bring my royal mistress from her happy home, to crown her queen 'mongst sorrow's brides! Surely evil omens from either port, at least from Crete, were with that ship, what time to glorious Athens it sped its way, and the crew made fast its twisted cable-ends upon the beach of Munychus, and on the land stept out. Whence comes it that her heart is crushed, cruelly afflicted by Aphrodite with unholy love; so she by bitter grief o'erwhelmed will tie a noose within her bridal bower to fit it to her fair white neck, too modest for this hateful lot in life, prizing o'er all her name and fame, and striving thus to rid her soul of passion's sting.


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246 One detail in the ceremony of admission appears to be of late date, and not to belong to the original ritual; and that is the reward given to witches who brought new members into the society, or to the converts themselves when of adult age. The amount varied greatly; in France ten or twenty crowns or even a handful of gold were paid to the witch-missionary. In Great Britain the money was evidently regarded as an earnest of the wealth and fertility to follow. It was usually "good and sufficient Money," though a few instances occur of its being changed, like fairy gold, into rubbish.

It is often objected that, though the witches gave up everything, they got nothing out of their contract with the Devil; yet it is quite clear that both men and women, young and old, entered into it very willingly. They promised absolute obedience and fidelity, and the greater number carried out their part of the contract to the end; for the number of witches who died "blaspheming and impenitent" was very great. The Devil was looked upon by the witches, and even by himself, as the incarnate God, and this point of view must be kept in mind when studying the cult. It seems to be that cult of "man-worshiping" which was so strictly forbidden in the Ecclesiastical Canons of King Edgar. The attitude of mind of the witches is best expressed by de Lancre, though it can be seen in the accounts in Great Britain: "When they


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96. Help! ho! To the rescue all who near the palace stand! She hath hung herself, our queen, the wife of Theseus.

. Woe worth the day! the deed is done; our royal mistress is no more, dead she hangs in the dangling noose.

. Haste! some one bring a two-edged knife wherewith to cut the knot about her neck!

. Friends, what shall we do? think you we should enter the house, and loose the queen from the tight-drawn noose?

. Why should we? Are there not young servants here? To do too much is not a safe course in life.

. Lay out the hapless corpse, straighten the limbs. This was a bitter way to sit at home and keep my master's house! [Exit Messenger. . She is dead, poor lady, so I hear. Already are they laying out the corpse.

. Ladies, can ye tell me what the uproar in the palace means? There came the sound of servants weeping bitterly to mine ear. None of my household deign to open wide the gates and give me glad welcome as a traveller from prophetic shrines. Hath aught befallen old Pittheus? No. Though he be well advanced in years, yet should I mourn, were he to quit this house.

. 'Tis not against the old, Theseus, that fate, to strike thee, aims this blow; prepare thy sorrow for a younger corpse.

. Woe is me! is it a child's life death robs me of?

. They live; but, cruellest news of all for thee, their mother is no more.

. What! my wife dead? By what cruel mischance?

. About her neck she tied the hangman's knot.

. Had grief so chilled her blood? or what had befallen her?


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 Rh [the witches] are seized by Justice, they neither weep nor shed a single tear, for their false martyrdom, whether by torture or the gallows, is so pleasant to them that many of them weary to be put to death; and suffer very joyously when they face the trial, so much do they weary that they are not with the Devil. And they are impatient of nothing so much in their prison as that they cannot testify to him how much they suffer and desire to suffer for him."

The meetings of the witches were of two classes, the sabbath and the esbat. The esbat was a local meeting, held near a village, and attended only by the village people. It was at these local meetings that the various enchantments for individual and local purposes were performed. Thus at North Berwick the witches met at the Kirk for the express purpose of destroying the King—James VI. of Scotland, our James I.—by making a wax image of him, and in case that failed, they were instructed in the making of poison to effect their end. In Somerset the witches met to make images to cause the death of an enemy; in Lancashire they met to arrange the escape of one of their number from prison. The admission of a candidate also took place at the local meetings, though this was a ceremony which might be performed in private with only the sponsors present, or even at the Sabbath in the presence of the whole congregation. At Auldearne Isobel Gowdie, whose confession was entirely voluntary, gives a description of a ceremony which is not only interesting in itself, but also shows what the original object of these meetings may have been. The ceremony, as she describes it, was one for blasting fertility by means of a mock plough. The Devil held the plough, the officer


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248 of the covine drove, toads drew the plough, the trace-chains were of couch grass, and a gelded animal's horn formed the plough-share. The covine, or squad, of witches surrounded the plough, moving as it moved and repeating incantations. In this ceremony the objects used connoted barrenness; but as the witches were acknowledged to have the double power of causing and blasting fertility, this seems to be a fertility charm reversed; and the original cause of these local meetings was in all probability the promotion of fertility among the flocks and crops of the members.

The local meetings often ended with feasting and dancing, and were sometimes, though not always, kept up till cock-crow.

Everything, which was done at a local meeting, was noted by the officer and reported at the great assembly, or Sabbath, where it was entered in the Devil's book.

The Sabbaths were the important meetings, and were held four times in the year; the dates being Candlemas, February 2, Roodmas or Holy Cross Day, Lammas, August 1, and Hallowmas, October 31. Roodmas falls on May 3, but from the indications it would appear that the date of the Sabbath in Great Britain was originally the same as in Germany, namely Walpurgis Nacht, or April 30; in Bavaria it may be noted that Walpurgis Day was May 2. It is then clear that the Sabbaths were held on the four "cross-quarter" days, i.e. the quarter days of the May-November year. Frazer notes that the division of the year at these points has nothing to do with the solstices or equinoxes, and therefore though of little moment to agriculture is of the utmost importance to the European herdsman, "for it is on the approach of summer that


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 Rh he drives his cattle out into the open to crop the fresh grass, and it is on the approach of winter that he leads them back to the safety and shelter of the stall. Accordingly it seems not improbable that the Celtic bisection of the year into two halves at the beginning of May and the beginning of November dates from a time when the Celts were mainly a pastoral people dependent for their subsistence on their herds, and when accordingly the great epochs of the year for them were the days on which the cattle went forth from the homestead in early summer, and returned to it again in early winter."

The witch ceremonies have to do chiefly with cattle. The Devil often appeared at the meetings, both Sabbath and esbat, either in the form of a herd animal—goat, sheep, or bull, —or else in a rough shaggy garment, apparently intended to represent the animal, as the tail is often a marked feature. In these forms he received the homage of his worshippers as the incarnate God. Much of the witch lore related to cattle; there were spells for laying on and taking off cattle diseases, as well as magical means for obtaining milk, and one of the few writings of the Devil, of which we have any real knowledge, was the Red Book of Appin, a book which was stolen from the witches and was so magical that the owner had to wear a hoop of iron on his head when he ventured to open its pages; the contents of the book were entirely cattle charms. The feast at the Sabbath always consisted of roast meat, either ox or sheep flesh.


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 250 The four festivals or Sabbaths can be divided into two pairs; the May-November festivals, and the February-August festivals. This division is suggested by the ceremonies, which seem originally to have been arranged according to the season. It is however clear that either the recorders of the trials did not understand that each Sabbath had its own special ritual, or that in the decadent condition, which the religion had reached, the witches themselves had confused the ceremonies. The ceremonies are noted as having occurred, but from the records it is possible that they may have been practised indiscriminately at any and every Sabbath.

In England the May festival was the most important, in Scotland the autumn festival. The ordinary feature of the May festival amongst the Christians in England was the dance round a pole; in Scotland, at the Hallowmas Sabbath the Aberdeen witches danced round the Fish and Market Crosses, and the Craiglauch witches round a great stone, which possibly takes the place of the English Maypole. In almost every notice of the witches' dance taken down from the mouths of eye-witnesses, mention is made of the music which the devil made. This is almost invariably said to be played on a pipe of so peculiar a kind that the Aberdeen judges speak of it as "his form of instrument." The whole description of the May festival at Penzance in the early 19th century, including the peculiar pipes, bears an extraordinary resemblance to the accounts of some of the witches' Sabbaths. "It is an annual custom, on May-eve, for a number of young men and women to assemble at a public-house, and sit up till the clock strikes twelve, when they go round the town with violins, drums and other instruments, and by sound of music call upon others who had previously settled


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Rh to join them. As soon as the party is formed, they proceed to different farmhouses, where they partake of junket, tea, and heavy country cake; next rum and milk, and then a dance. After thus regaling, they gather the May. While some are breaking down the boughs, others sit and make the 'May music' This is done by cutting a circle through the bark at a certain distance from the bottom of the May branches; then, by gently and regularly tapping the bark all round, from the cut circle to the end, the bark becomes loosened, and slips away whole from the wood; and a hole being cut in the pipe, it is easily found to emit a sound when blown through, and becomes a whistle. The gathering and the 'May music' being finished, they then 'bring home the May,' by five or six o'clock in the morning, with the band playing, and their whistles blowing. After dancing throughout the town, they go to their respective employments." This description seems to me to have a definite resemblance to the accounts of the North Berwick witches who "danced endlong the Kirkyard," to the witches who danced up the Pentland Hills behind the piping devil, as well as to the Aberdeen and Craiglauch witches already quoted. Again the description of the leader of the May day dance in Wales tallies very closely as I have suggested above with the descriptions often given of the Devil. "In Wales the dancers are under the command of the Cadi, who is chief marshal, orator, buffoon and money collector. . . . His countenance is particularly distinguished by a hideous mask, or is blackened all over; and then the lips, cheeks, and orbits of the eyes are sometimes painted red."


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Rh. I know but this, for I am myself but now arrived at the house to mourn thy sorrows, O Theseus.

. Woe is me! why have I crowned my head with woven garlands, when misfortune greets my embassage? Unbolt the doors, servants, loose their fastenings, that I may see the piteous sight, my wife, whose death is death to me. [The palace opens, disclosing the corpse. . Woe! woe is thee for thy piteous lot! thou hast done thyself a hurt deep enough to overthrow this family. Ah! ah! the daring of it! done to death by violence and unnatural means, the desperate effort of thy own poor hand! Who cast the shadow o'er thy life, poor lady?

. Ah me, my cruel lot! sorrow hath done her worst on me. O fortune, how heavily hast thou set thy foot on me and on my house, by fiendish hands inflicting an unexpected stain? Nay, 'tis complete effacement of my life, making it impossible; for I see, alas! so wide an ocean of grief that I can never swim to shore again, nor breast the tide of this calamity. How shall I speak of thee, my poor wife, what tale of direst suffering tell? Thou art vanished like a bird from the covert of my hand, taking one headlong leap from me to Hades' halls. Alas, and woe! this is a bitter, bitter sight! This must be a judgment sent by God for the sins of an ancestor, which from some far source I am bringing on myself.

. My prince, 'tis not to thee alone such sorrows come; thou hast lost a noble wife, but so have many others.

. Fain would I go hide me 'neath earth's blackest depth, to dwell in darkness with the dead in misery, now that I am reft of thy dear presence! for thou hast slain me than thyself e'en more. Who can tell me what caused the fatal stroke that reached thy heart, dear wife? Will no one tell me what befell? doth my palace all in vain give shelter to a herd of menials? Woe, woe for thee, my wife! sorrows


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252 May and November are I believe the usual breeding seasons for herd animals, it seems probable then that the fertility rites, which have always interested writers on witchcraft almost to the exclusion of other points of ritual, took place on the May eve and Hallow-eve Sabbaths. The reason of these rites, as Frazer has shown in his accounts of Sacred Marriages, was to promote fertility; in this case, the fertility of the herds. The accusations brought against witches of certain gross forms of immorality were probably true, but true only in a sense; the rites being a survival of a primitive cult, and the chief of the Sabbath being a man in the guise of a bull, sheep, or goat, who thus represented the god in animal form. The dates of these two Sabbaths go far to suggest this.

The Candlemas and Lammas festivals were more general in their magical effects. To Candlemas must belong the account of the Devil as a goat with the sacred fire between or upon his horns, from which the witches lighted their candles and torches. The complete account comes from a French source, but the custom held good in England and Scotland, though the rite was so completely misunderstood by the recorders and possibly by the witches themselves that, without the French account as a guide, it is liable to be passed over as unimportant.

Lammas, in the Christian Church, was an early harvest festival, and was probably the same among the witches. Possibly the jumping dance was a fertility rite to ensure the growth of the corn.


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 Rh I do not intend to discuss the obscene rites which took place at all four Sabbaths, but which I believe were originally confined to May Eve and November Eve. But I would call your attention to their resemblance to similar ceremonies and beliefs among the ancients: the goat of Mendes, the wild scenes at Bubastis, the bull Dionysos and his following of dancing women, and those phallic rites of which we only catch glimpses, but which obviously played a large part at one time in the popular beliefs of the ancient world.

It is noticeable that there is hardly a mention of the Sabbath in the English trials nor in the celebrated German witch book, the Malleus Maleficarum; all the details which follow are taken from Scotch sources, supplemented where obscure by the French accounts.

Though the date of the Sabbath was fixed the site varied, and the members of the community were notified by the officer as to the locality; he either went to their houses or warned them when he met them. The site in France was always near water. The exact order of the ceremonies is not clear, possibly because the ritual varied slightly in different places, for as Mather says the societies were like congregational churches, meaning that each one was independent. The Devil always presided, and the proceedings began by his receiving the homage of his worshippers; the women paid their adoration first, then the men ; and the homage included a renewal of the vows of fidelity and obedience. Then came the religious service, in France the mass, in Scotland the sacrament ; and


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4

1. The British Nationality Acts 1948 to 1965 shall have effect as if, in section 1(3) of the British Nationality Act 1948 (Commonwealth countries having separate citizenship) there were added at the end the words "and Singapore".

2. The definitions of "Commonwealth forces" in section 225(1) of the Army Act 1955 and section 223(1) of the Air Force Act 1955, and the definition of "Commonwealth country" in section 135(1) of the Naval Discipline Act 1957 shall each have effect with the addition at the end, of the words "or Singapore".

3. In the Visiting Forces (British Commonwealth) Act 1933, section 4 (attachment and mutual powers of command) shall have effect in relation to forces raised in Singapore as it has effect in relation to forces raised in Dominions within the meaning of the Statute of Westminster 1931.

4. In the Visiting Forces Act 1952, at the end of section 1(1)(a)(countries to which that Act applies) there shall be added the words "Singapore or" and, until express provision with respect to Singapore is made by Order in Council under section 8 of that Act (application to visiting forces of law relating to home forces), any such Order for the time being in force shall be deemed to apply to visiting forces of Singapore.

5. In section 84(2) of the Offices, Shops and Railway Premises Act 1963 (exclusion of application to visiting forces) before the words "and any country" there shall be inserted the word "Singapore".

6. In section 461 of the Income Tax Act 1952 (exemption from income tax in the case of certain Commonwealth representatives and their staffs)—

7. In section 1(6) of the Diplomatic Immunities (Commonwealth Countries and the Republic of Ireland) Act 1952, before the words "and the Republic of Ireland" there shall be inserted the word "Singapore".

8. In section 1(5) of the Diplomatic Immunities (Conferences with Commonwealth Countries and Republic of Ireland) Act 1961, before the words "and the Republic of Ireland" there shall be inserted the word "Singapore".


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 CHAPTER II

UP THE LADDER

was a full-fledged railroader, young as he was.

Those who have read the preceding volume of this series, will have no difficulty in recognizing the able and intrepid hero of "Ralph of the Roundhouse" in the manly young fellow who had just reported for duty to grim old Jack Knight.

Ralph had lived at Stanley Junction since childhood. His father had been a railroad man before him. In fact, John Fairbanks had been instrumental in bringing the Great Northern to Stanley Junction. He had in part supervised its construction.

He had died before reaping the reward of his services. However, Mrs. Fairbanks and his friends knew that he owned some twenty thousand dollars' worth of railroad stock besides his home. This stock could not be located after his death, and Ralph and his mother found themselves totally unprovided for.

They knew that in his stock deals Mr. Rh

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Rh had a partner. This was Gasper Farrington, a miserly but wealthy magnate of the town.

To their astonishment, this man now came forward with a mortgage on the homestead that Mrs. Fairbanks was positive had been paid off before her husband's death.

Of this, however, she could furnish no written proof. Farrington professed great sympathy for the family of his dead partner, but nevertheless he insisted on collecting the interest on the mortgage.

He seemed very anxious to get the Fairbanks family away from Stanley Junction, and even offered them a bribe to go.

This fact aroused Ralph's suspicions.

He got thinking things over. He suddenly realized what a sacrifice his noble mother was making to keep him at school.

One day he went home with a great resolve in his mind. He announced to his mother that he had decided to put aside boyish sports for hard work.

Ralph was a favorite with local railroaders. The freight yards at Acton caught fire, and Ralph was impressed into temporary service.

The lad's heroic acts won the attention and friendship of the master mechanic of the railroad. Next day Ralph found himself an

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10 of the Great Northern, as wiper under the foreman of the local roundhouse.

They had offered him a clerical position in the general offices down the line at Springfield, but Ralph declined. He announced his intention of beginning at the very bottom of the railroad ladder and working his way up.

How promptly and triumphantly he reached the first rung, "Ralph of the Roundhouse" has narrated.

It was a hard experience, but he soon won the reputation of turning out the cleanest, brightest locomotives in the service.

Ralph made many friends and some enemies. Among the latter was a dissolute boy named Ike Slump. This young rascal stole nearly a wagon-load of valuable brass fittings from the railroad supply shops, and not a trace of the thief or booty could be discovered by the road detectives.

Ralph had in the meantime befriended and practically adopted a poor waif, named Van Sherwin. The latter had been accidentally struck in the head by a baseball. His reason seemed gone. Ralph's tender-hearted mother cared for him as if he was an only son.

Strange to say, it was through this lone waif whom Ralph had so befriended that the young railroader was led to know a certain Farwell

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Rh Gibson. This man turned out to be, like Ralph's father, a victim of the wiles of old Gasper Farrington.

Ralph and he got comparing notes. Gibson lived in a lonely stretch of woods. He was day by day doing some grading work, which enabled him to keep alive a legal charter for a cut-off railway line.

He furnished Ralph with the evidence that the mortgage on the Fairbanks home had been paid.

Incidentally, near the woodland seclusion of Farwell Gibson, Ralph ran across a wrecked wagon in a ravine. In this he discovered the metal fittings stolen from the railroad company.

Ike Slump got away, but Ralph secured the plunder. When he returned to Stanley Junction, through a lawyer he made Gasper Farrington acknowledge the mortgage on their home as invalid, much to the chagrin of the old miser.

He told Farrington, too, that he believed he had his father's twenty thousand dollars' worth of railroad bonds hidden away somewhere, and notified him that he should yet try to unravel the mystery surrounding them.

Ralph now reaped the reward of duty well done. Life grew brighter. They had a home, and Mr. Blake, the master mechanic, showed his appreciation of the recovery of the stolen plunder.

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12 Ralph was officially notified that he was promoted to duty at the depot switch tower.

For two days he had been under the skilled tuition of old Jack Knight, learning the ropes. Now, at the noon hour of a bright, balmy autumn day, he entered upon this second grade of service in the employ of the Great Northern.

It was a pleasure to the ardent young railroader to view the panorama of rails and switches in plain view of the switch tower.

It was a fascinating novelty to study old Jack Knight at the levers. One-handed as he was for the occasion, he went through his duties like some skilled master giving an expert exhibition.

The switch levers were numbered up to twenty. In their center was a dial, a foot across. Over its surface ran an indicator, moved by an electric button one mile south, at the main signal tower at the limits of the town.

"Passenger No. 8," "Freight 10," "Express 3," "Special," "Chaser," and half a dozen other regular trains were marked on this dial.

Nearby was a telephone, also connecting with the limits tower. This was in requisition every minute to announce when trains had passed a certain switch, closed again behind them.

A large megaphone hung in readiness near an open window behind the operator, who darted

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Rh from lever to lever according as he received his orders by 'phone or dial.

For two days, as Ralph had told Mort Bemis, he had been under the skilled tuition of old Jack, learning the switches.

He had gone down the tracks to the limits, foot by foot slowly, twenty times or more that morning, until he had a perfect map in his head of every rail and switch on the roadbeds.

He had familiarized himself with every lever number, and that of every train on the road. He realized that trained eye, ear, and muscle must be ever on the alert, or great loss of life and property might result at any moment.

There was a lull in active duty for the veteran towerman as the noon whistles blew. Knight set the lever for a lazy switch engine taking a siding, sent the noon accommodation on her way, closed the switches after her, and gave attention to Ralph.

"Well, Fairbanks," he said, slipping his coat over one arm and changing his cap, "think you can manage?"

"I can obey orders," answered Ralph.

"That's all you have to do. The limits gives you your cue. Never forget that they are the responsible party. If they say six, make it six, if you see that it's going to bust a train of

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Rh own provisions. The food appears to have consisted of roast meat, bread, and beer or wine; it was always spread on a clean white cloth. In Sweden and Scotland the feast was usually indoors, in England sometimes in a house, sometimes outside, according to the weather; in France almost always out of doors. At Auldearne the feast began with a grace before meat ("We eat this meat in the Devil's name," etc.), and at the end the company looked at the Devil, and bowing to him said, "We thank thee, our Lord, for this." In Great Britain I can find no first-hand evidence as to the alleged taboo on salt at the witch-feasts, though it occurs in France.

The dances were of three kinds ; two were danced in a circle, the dancers facing outwards. In the first, the dancers held their hands behind them, and turned first one shoulder, then the other to the middle of the ring with a backward bend of the body. The description is something like the Looby dance of the children of Great Britain. The second was also a round dance, the dancers again facing outwards; it consisted of a series of jumps, and was possibly as I have already suggested originally a dance for increasing the corn crops. Both these dances were often performed round some object such as a great stone, and it is not improbable that the Devil stood in the middle, as there is no record of his dancing in these dances.


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254 there are references in both the Irish and American trials to this rite. In Scotland the sermon was a great feature of this ceremony, and a few sentences of the Devil's discourses have been preserved. At North Berwick Satan "stood as in a pulpit, making a sermon of doubtsome speeches, saying, "Many comes to the fair, and buys not all wares," and, "he had many servants who should never want, and should ail nothing; and should never let any tear fall from their eyes, so long as they served him. And gave their lessons and commands to them, as follows: 'Spare not to do evil, and to eat, drink, and be blyth, taking rest and ease, for he should raise them up at the latter day gloriously.' "Another Scotch sermon is preserved in which the Devil is said to have "most blasphemously mocked his followers if they offered to trust in God, who left them miserable in the world, and neither he nor his Son Jesus Christ ever appeared to them when they called on them, as he had, who would not cheat them." In France the Devil said in his sermon that he was God, and that the joy which the witches took in the Sabbath was but the commencement of a much greater glory.

After the service came the feast, and then the dance, which was one of the chief features of the whole ceremonial.

The feast is very seldom given in any detail, sometimes it was provided by the Devil, sometimes by a member of the Society, sometimes all the members brought their


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14 mans, depot, and all. Obey orders—that's the beginning and end. Number two is: Use your own judgment with chasers and freights when the tracks are full."

Just then the telephone bell rang. Ralph grasped the receiver.

"No. 4, express, backing in," and Ralph repeating it casually for old Jack's benefit, stepped on the long, narrow plank lining the lever platform.

"Three for the yards switch, 7 for the in main, and 4 for the express shed siding," he pronounced.

It took some muscle to pull over the big heavy levers in turn, which were not operated on the new-style compressed air system.

Knight watched him closely, nodding his head in approval as Ralph closed the switches on limits' 'phoning as the express passed certain points. As a locomotive backing three express cars passed the tower and took the sheds tracks, old Jack observed:

"You'll do. I'll drop in later. Your shift runs till 9 Then Doc Bortree will relieve you."

"All right, Mr. Knight. And thanks for all your trouble in teaching me," said Ralph.

The old towerman disappeared down the trap

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Rh ladder. Ralph did not sit down. He was alone now, and it would take time and experience to dissipate the natural tension of anxiety he felt.

"It's a big responsibility for a boy," he spoke musingly. "They know their business, though," he went on, "and have confidence in me, it seems. Well, I'll make good, if strict obedience to orders is the keynote."

The ensuing hour was a great strain on Ralph's nerves. It was a critical situation, for at one o'clock it seemed as if every switch engine in the service started up simultaneously.

Three freights and one out and one in passenger complicated the situation. Ralph's eye never left the dial. His ear got trained to catching the slightest click on the telephone.

He felt as flabby as a doormat and was wet with perspiration, as he finally cleared the yards.

"Never a miss!" he panted, with a good deal of satisfaction. "It couldn't come much swifter than that at any hour of the day or night. It's genuine hard work, though, and expert work, too. Well, I've made a fair beginning."

Ralph had it quite easy for an hour now. He rested in the big cane armchair on a little elevated platform directly in front of the levers. From there he had a clear view of every foot of the yards.

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16 Some roundhouse hands, passing by, waved him a genial hail. The depot master strolled by about three o'clock, and called up to know how Knight's hand was getting on. Just after that, Ralph fancied he recognized Mort Bemis in a group of loaferish-looking fellows on the freight tracks. A call to the levers, however, distracted his attention, and when he looked again the coterie had disappeared.

"I'll have a stirring report to make to mother to-night," reflected Ralph, with pleasurable anticipation.

A short freight had just taken the far siding. Its engineer held up two fingers to Ralph. This indicated that he wanted main two. After that his crew set the unattached switches beyond themselves.

The freight was slowing up, when Ralph saw a female form come over the bumpers of two of the moving cars. She leaped to the ground as nimbly as an expert switchman.

The fireman of the freight yelled at her and shook his fist. She tossed her head in the air and proceeded across the planked passenger roadbeds, dodging a hand-car, climbing over a stationary freight, and continuing recklessly across the railroad property where outsiders were not allowed.

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Rh She was a somewhat portly, red-faced woman of about forty. She wore a hideous poke bonnet, and carried a bulging umbrella with a heavy hooked handle.

In crossing between the cars she simply reached up with this, encircled the brake-rod with the umbrella handle, and pulled herself to the bumpers.

A flagman came rushing up to her. He pointed to the painted sign on a signal post near by, warning trespassers.

Ralph watched the determined female flare up. The flagman tried to stop her. She knocked off his cap with a sweeping blow of the umbrella, and proceeded calmly on her way with the stride of some amazon.

Ralph was wondering at her temerity and mission. She was headed straight for the switch tower.

Just then the dial clicked. "Chaser" it indicated, and down the main track came a locomotive and tender at full speed.

The 'phone gave the direction: Track 11. This was a set of rails rounding beyond the blank wall of the in freight on a sharp curve.

It took one lever to set the switch from the main track, another to open the rails inside track eleven.

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18 On the main, forty feet farther on, stood the made-up afternoon accommodation train. On No. 12 were two dead Pullmans, ready for the night express.

The levers of in main and track eleven were less than three feet apart. Ralph grasped one with each hand, to slide the main with his right and complete the switch circuit with his left.

It was an easy task, knowing just what was wanted, and a full thirty seconds to act in.

The minute that Ralph's hands struck the levers, a thrill and then a chill—strong, over-powering, and deadly—paralyzed every nerve in his body.

Every vestige of sensation left his frame—his hands, perfectly nerveless, seemed glued to the levers.

He could not detach them, strive as he might—he could not exert a single ounce of pulling power.

With a gasp Ralph saw the chaser engine dash down the rails, a hundred, eighty, seventy, fifty feet from the main switch, tender in front, so engineer and fireman, relying on the tower service, never noticed that they were headed for a tremendous crash into the made-up accommodation.

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Rh With a sickening sense of horror Ralph strove to pull the levers. Impossible!

Something was wrong! He could not move a muscle. Like one petrified he glared down at the flying locomotive, headed straight for disaster and destruction.

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 CHAPTER III

A CLOSE GRAZE

Crack! Crack! Crack!

Ralph's strained hearing caught these sounds vaguely. All his attention was centered on the locomotive apparently speeding to sure disaster.

The next instant, however, he became aware that in some mysterious way these noises signalized his rescue from a terrible situation.

The lever rods his hands clasped vibrated harshly. As if by magic that glue-like suction tension on his fingers was withdrawn.

His hands still burned and tingled, but a great gasp of relief left his lips. His eyes fixed on the rushing engine, his hands now pulled the levers in order.

Not six inches from taking the in main rails, not eight seconds from reducing the accommodation to a heap of kindling wood, the "chaser" shot switch eleven, and glided smoothly to the terminus. Its serene crew never dreamed how they had grazed death by a hair's breadth. Rh

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Rh Ralph half fell between the levers. He felt that his face must be the color of chalk. His strength was entirely spent. He still grasped the levers, hanging there for a moment like a person about to faint.

Fortunately there was no call for switch tower service during the ensuing minute or two. Ralph tried to rally his dazed senses, to comprehend what was going on below.

For again a swishing, cracking, clattering sound rang out. This time it was followed by a curdling cry of pain.

"You'll blind me—you're tearing my hair out by the roots!" screamed a voice which Ralph instantly recognized.

It belonged to Mort Bemis. Ralph began to have a coherent suspicion as to the cause of his recent helplessness.

"I'll tear twenty-six dollars out of you, or I'll have your hide!" proclaimed strident feminine tones.

"I hain't got no money."

"You'll get it for me. What, strike me with that piece of wire! You wretch, I'll"

There was a jangling crash, as of some heavy body thrown back against the lever cables in the lower story of the switch tower.

Then its door crashed open, and glancing

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22 through the windows Ralph saw Mort Bemis dash into view.

He sped across tracks as if for his life. He was hatless, his face was streaked with red welts. From one hand trailed a piece of insulated electric light wire.

Giving a frightened backward glance as he reached a line of freights, the ex-towerman leaped the space between two cars and disappeared from view.

From the lower story of the switch tower there now issued exclamations of rage and disgust.

Ralph started to look down the ladder trap. Just then the dial called for a switch, and duty temporarily curbed his interest and curiosity. As he set clear tracks again, a head obtruded through the trapdoor.

It was that of the resolute woman Ralph had noticed a little time past so audaciously crossing the rails and defying instructions. Her face was red and heated, her eyes flashing. Her hair was in disorder, and the poke bonnet was all awry.

"Be careful—don't fall, madam," said Ralph quickly, with inborn chivalry and politeness, springing to the trap.

He put out a hand to help her. She disdained his assistance with an impatient sniff, and cleared the ladder like an expert.

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Rh "Don't trouble yourself about me, young man," she observed crisply. "I'm able to take care of myself."

"I see you are, madam."

"I've run an ore dummy in my time, when my husband was head yardman at an iron works, and I know how to climb. See here," she demanded imperatively, fixing a keen look on the young railroader, "are you boss here?"

"Why, you might say so," answered Ralph. "That is, I am in charge here."

The woman put down her umbrella to adjust her bonnet. Ralph observed that the umbrella was in tatters and the ribs all broken and twisted. He comprehended that it was with this weapon that she had just assaulted Mort Bemis.

"If you're the boss," pursued the woman, "I'm Mrs. Davis—Mort Bemis' landlady, and I want to know what I've got to do to get twenty-six dollars thet he owes me for board and lodging for the last six weeks."

"I see," nodded Ralph—"slow pay, that fellow."

"No pay at all!" flashed out the woman wrathfully. "He came to me month before last with a great story of promotion, big salary, and all his back funds tied up in a savings bank at Springfield. Last pay day he claimed someone robbed

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VAN DIE REPUBLIEK VAN SUID-AFRIKA

REPUBLIC OF SOUTH AFRICA


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256 The third dance was in line; men and women stood alternately, holding hands; in time to the music they shifted their positions till each pair stood back to back, and at a given chord in the tune each dancer took one quick step to the rear and cannoned against his or her partner. The Devil apparently was expected to lead this dance, and could change partners as often as he pleased.

A study, however short, of witch-ritual would not be complete without a mention of child sacrifice, a crime of which the witches were accused in every country, and which they actually confessed they had committed. The child had to be either a witch's child or unbaptised though born of Christian parents. Reginald Scot says that it was commonly reported that "every fortnight, or at the least every month, each witch must kill one child at the least for her part." This is a gross exaggeration as he points out, but he quotes from Psellus a sacrifice of children by a sect of "magical heretikes" called Eutychians, whom he regards as the originals of, or allied to, witches. He gives also a list of fifteen crimes laid to the charge of witches, among which are the two following: "They sacrifice their own children to the devil before baptism, holding them up in the aire to him, and then thrust a needle into their brains," and "they burne their children when they have sacrificed them."

The witches were also accused of feasting on the flesh of the sacrificed children. Though I have not found a description by an eye-witness of such a sacrifice, there is more than one confession of the eating of a dead child's flesh, but it was always done as a magical rite to ensure


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24 him. This pay day he dropped from the garret window, leaving an old empty trunk. I got on his trail to-day, and I want to garnishee his wages. How do I go about it?"

"I don't know the process," said Ralph, "never having had any experience in that class of business, but I should say garnisheeing in this case would simply be sending good money after bad."

"How?" demanded Mrs. Davis sharply.

"Bemis has very likely drawn every cent the company owes him."

"But his pay is running on."

"Not now, madam. He was discharged two days ago."

"W-what!" voiced Mrs. Davis, in dismay. "And won't he be taken back?"

"From what I hear—hardly," said Ralph.

The woman's strong, weather-beaten features relaxed. All her impetuosity seemed to die out with her hope. Ralph felt sorry for her. She was brusque and harsh of manner, masculine in her ways, but the womanly helplessness now exhibited was pathetic.

She tottered back to the armchair, every vestige of willfulness and force gone. Apparently this odd creature never did things by halves. She sunk down in the chair, and began to cry as if her heart would break. Ralph was called back

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Rh to the levers and had no time to console her. He watched her pityingly, however. Between her sobbings and incoherent lamentations he pretty clearly made out the history of her present woes.

Mort Bemis had, it seemed, shown himself a "dead beat of the first water." Mrs. Davis had recently come to Stanley Junction, and had rented an old house near a factory owned by Gasper Farrington.

Bemis had applied for board and lodging. With what he promised to pay, and with what she could make off an orchard, vegetable patch, and some poultry, this would give Mrs. Davis a fair living.

"And he never paid me a cent," she sobbed out. "Last Saturday my last cent went for flour. Yesterday I used up the last bread in the house. I haven't eaten a morsel this blessed day. The man who owns the house threatens to turn me out if I don't pay the six dollars rent by six o'clock to-night, and all for that rascally, thieving Bemis! A full-grown man, and robbing and cheating a poor lone widow like me!"

Ralph glanced up and down the rails. Then he glided over to the clothes closet at the end of the tower room and secured his dinner pail.

"And what was the scoundrel up to below, when I discovered him just now, I'd like to

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26 know?" went on Mrs. Davis. "Some dirty mischief, I'll be bound. He had a wire fixed around a bigger one, and was holding the scraped copper ends against the lever cables till they sparked out little flashes of fire. Say, can't he be arrested for swindling me? The reprobate deserves to suffer."

Ralph gave a little start of comprehension just there. The woman's last recital had cleared up the mystery of his recent sudden helplessness.

There was no doubt whatever in his mind but that the revengeful Mort Bemis had started in to "fix" him, as he had threatened earlier in the day. His knowledge of the details and environment of the switch tower had enabled him to work out a well-devised scheme.

Ralph knew that Bemis was determined to undermine and discredit him at any cost.

He theorized that in some way Bemis had connected the current from the wires that looped up from the road boxes into the tower. He had the practiced eye to know what levers Ralph would use. Bemis had thrown on the current, magnetizing the new leverman at just the critical moment.

But for the providential intervention of Mrs. Davis a destructive collision would have occurred, Ralph would have been disgraced, and

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Rh the silence of the witch when taken before a Christian judge. As the child was always an infant too young to speak, the witches apparently thought that to eat its flesh would prevent their tongues from uttering articulate words.

The exhuming of dead bodies is explicitly stated to have been for use in making charms.

In conclusion I have brought together certain facts which appear to show a connection between the witches and fairies. By fairies I do not mean those little beings which the exquisite and delicate fancies of the poets have evolved; the fairies of the witch trials are the fairies of Scotch and Irish legend. In the early trials and in the more remote districts there are frequent mentions of elves and fairies, of the Fairy Queen and the Queen of Elfin ; the imps or familiars are called individually Elva or Robin, and generically Puckerels ; the knowledge of the witches is said to be elf-lore. The ritual of the witches is like the ritual of the fairies; both sacrifice children to their god, whom the Christians stigmatised as the Devil; both stole unbaptised children for the sacrifice ; both sacrificed their god or "devil" every year, apparently on May day; both had ritual dances, which were so like one another that Boguet can say of the witch dances that "they are like those of the fairies, true devils incarnate,


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110 recognized at the court by dropping his ring in a cup of tea, which the princess gives him to drink. It will be evident that the two tales are nearly related.

Last, but not least interesting of the versions in which the child appears, is the Factor's Garland or Turkey Factor, which must have been almost as well known in England at one time as the form of the story in Jack the Giant-Killer. It has no very remarkable features in its outline. A young Englishman, while acting as a factor in Turkey, pays fifty pounds to have the body of a Christian buried. A little later he pays one hundred pounds to ransom a beautiful Christian slave, and takes her back to his home, where he makes her his housekeeper. Later he sets out again, and is told by the woman to wear a silk waistcoat that she has embroidered, when he comes to the court whither he is bound. The work is recognized by her father, the emperor, and the factor sent back to fetch her. While returning with the princess, he is pushed overboard in his sleep by the captain, but swims to an island, whence he is rescued by an old man in a canoe, who bargains with him for his first-born son when three (or thirty) months old. The hero is recognized at court and marries the princess, while the captain dies by suicide. In two (or three) years the old man returns, just when the couple's son is three (or thirty) months old, and demands the child. On the hero's yielding, he explains that he is the ghost, and disappears.

Like Gaelic and Simrock VIII.—the latter just discussed—this version makes the hero undergo his early adventures in Turkey. Indeed, the similarity to Gaelic throughout is very notable, far more so than in the case of Basque II. The only point in which it differs materially is the division of property, which in Gaelic concerns the wife and the three children, in the Factor's

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Rh Garland one son only. In this matter there is agreement between the present variant, Basque II., and Simrock VIII. Despite the likeness to Gaelic, there is no good reason for arguing any immediate connection with that version. They stand close to one another geographically and in content, that is all; they cannot be proved to be more than near relatives in the same generation.

The variants which introduce the division of the child have now all been considered. It is necessary to turn to a few scattered specimens in which the compound, The Grateful Dead + The Ransomed Woman, has been joined with other material.

Bohemian is a curious and instructive example of the confusion which has resulted from welding various themes together. Bolemir, a merchant's son, is sent to sea, where he is robbed by pirates and imprisoned. He finds means to help an old man, who gives him a magic flute, and a princess, who gives him half of her veil and ring. By the aid of the flute he succeeds in winning the chief's permission to leave the island in the company of his friends. He sails with them to another island. There, at the old man's request, he strikes him on the head and buries him. He then goes home with the princess. On his second voyage he displays from his mast-head a golden standard, which the princess has made. He reaches the city of the lady's father, tells his story, and returns for the princess with the chamberlain. While they are all returning together, he is cast into the sea by the chamberlain, who takes the woman to court and obtains a promise of marriage, when a church has been built to her mind. Bolemir is saved from the sea by the ghost of the old man, and is given a wishing ring. He turns himself into an eagle and flies to court, into an old man and becomes a watchman at the church. By means of his ring he builds the structure, and paints it with the story of his life. At the wedding breakfast

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Rh there would have been a vacancy at the switch tower.

"The villain!" breathed Ralph, all afire with indignation, and then his glance softened as he turned to the woman seated in the armchair. Her grief had spent itself, but she sat with her chin sunk in one hand, moping dejectedly.

There was a short bench near one of the windows. Ralph pulled this up in front of the armchair. He opened his lunch pail and spread out a napkin on the bench. Then on this he placed two home-made sandwiches, a piece of apple pie, and a square of the raisin cake that had made his mother famous as a first-class cook.

All this Ralph did so quickly that Mrs. Davis, absorbed in her gloomy thoughts, did not notice him. He touched her arm gently.

"I want you to sample my mother's cooking, Mrs. Davis," he said, with a pleasant smile. "You will feel better if you eat a little, and I want to tell you something."

"Well, well! did you ever?" exclaimed Mrs. Davis, noting now the sudden transformation of the bench into a lunch table. "Why, boy," she continued, with a keen stare at Ralph, "I can't take your victuals away from you."

"But you must eat," insisted Ralph. "I had a hearty dinner, and have a warm supper waiting

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GENERAL EXPLANATORY NOTE

To amend the Republic of South Africa Constitution Act, 1983, so as to provide for joint business and proceedings and uniform rules of procedure of the Houses of Parliament and for matters connected therewith.

(English text signed by the State President.) (Assented to 3 May 1988.)

E IT ENACTED by the State President and the Parliament of the Republic of South Africa, as follows:―

Amendment of section 61 of Act 110 of 1983

1. Section 61 of the Republic of South Africa Constitution Act, 1983 (hereinafter referred to as the principal Act), is hereby amended by the substitution for the words preceding paragraph (a) of the following words: “To constitute a meeting of a House for the [exercise of its powers] determination of a question, the presence shall be necessary of―”.

Amendment of section 64 of Act 110 of 1983, as amended by section 8 of Act 105 of 1984

2. Section 64 of the principal Act is hereby amended― {|style="padding-left:2.5em"

 * }


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258 who reigned not long ago," and More gravely wonders whether the dark rings on the grass are made by the dances of witches or fairies. The Fairy Queen, like the fairy woman of modern Ireland, is not distinguishable at first sight from an ordinary woman. When Bessie Dunlop was ill, a stout woman came to her cottage and sat down and asked for a drink ; this was the Queen of Elfhame. Andro Man as a little boy first saw "the Devil thy master in the likeness and shape of a woman, whom thou callest the Queen of Elphen," who was delivered of a child in Andro's mother's house. When grown-up, Andro again met "that devilish sprite, the Queen of Elphin, on whom thou begat divers bairns, whom thou has seen sinsyne." Marion Grant of the same covine saw her as "a fine woman, clad in a white walicot." Isobel Gowdie said that "the Queen of Fearrie is brawly clothed in white linens, and in white and brown clothes." Jean Weir sister of Major Weir, "took employment from a Woman to speak in her behalf to the Queen of ffearie, meaning the Devil." Holinshed also says that the witches of Macbeth were fairies.

If, as many authorities contend, the fairies are really the aboriginal inhabitants of these islands, there is nothing surprising in their ritual and beliefs being adopted by the invading race. And in that case I am right in my conjecture that the rites of the witches are the remains of the ancient and primitive cult of Great Britain.


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112 of the princess, who cannot longer delay the bridal, he tells his story, and so marries her.

The peculiar form of the burial in this variant will be at once evident, though the reason for it is not clear to me. Disenchantment by decapitation is a common phenomenon in folk-lore and romance; but though the blow on the head, which the hero gives the old man in our tale, surely stands for beheading, it is hard to see where any unspelling process comes in. It is perhaps best to suppose the trait a confused borrowing, without much meaning as it stands. The ransoming of the woman is closely connected with the benefits done the old man. That it occurs on the same journey has been shown by the variations in Jean de Calais to be a matter of little consequence. With respect to the standard and the ring, by which the hero restores his wife to her father, and later to himself, the tale is perfectly in accord with the prevalent form of the compound type; and so also in regard to the rescue of the hero by the ghost. No hint is given of any agreement of division between the hero and the ghost. The chief peculiarity of the variant, however, is the means by which the heroine is won. The feat recalls Simrock I. even in details like the demand on the part of the bride for mural decoration. It again shows the combination of the present type with a theme akin to The Water of Life.

Simrock III. has several points of contact with the above. Karl, the son of an English merchant, on his first voyage to Italy pays the debts of a merchant who has died bankrupt. On his way home he buys two sisters from some pirates at an inn. His father casts him off, so he marries the older of the maidens, who tells him that she is a princess. They start for Italy

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Amendment of section 67 of Act 119 of 1983, as amended by section 10 of Act 105 of 1984

3. Section 67 of the principal Act is hereby amended―

Short title

4. This Act shall be called the Constitution Amendment Act, 1988.


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Rh together, and on the way meet an Italian prince, who is a suitor for the wife's hand. The hero is cast overboard, but is brought to land by a great bird, which tells him that it is the ghost of the man whom he has buried. It directs him to go to court and give himself out as a painter. The bird again comes to him there with a dagger in its beak, and tells him to cut off its head. Unwillingly Karl obeys, and sees before him the spirit of the dead man. The ghost paints the room in which they are standing with the hero's history. So on the wedding-day of the princess with the traitor, Karl explains the meaning of the pictures and wins his bride again.

This Swabian story has preserved the decapitation in much better form than Bohemian, though the reason for its introduction is still hard to understand. The ghost is obviously released from some spell when it is beheaded, and is thus enabled to help the hero to better advantage than before. The episode also occurs in a more logical position than in Bohemian. It replaces the more ordinary and normal test of the hero by the ghost. Probably the introduction of it in the two cases is sporadic, though some connection between the two is conceivable. As far as The Grateful Dead and The Ransomed Woman proper are concerned, the variant has no peculiarities of special importance, being of the type in which the hero and heroine set out for court together. It contains, however, the feat by which the bride is won, in the same form as in Simrock I. and Bohemian, which is due to an alliance with the type of The Water of Life. Yet it differs from them in making the ghost appear first as a bird, which connects it with Jean de Calais II., VII., and X., and with Simrock II. and VIII., variants that have the thankful beast playing the role of ghost.

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text: Constitution Amendment Act, 1988

title: Constitution Amendment Act, 1988


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 MAGIC AND RELIGION.

BY F. B. JEVONS, LITT.D., ETC.

(Read before the Society, 13th June, 1917.)

paper is based upon our President's article on Magic in the Encyclopædia of Religion and Ethics and on a book by the Archbishop of Upsala, Gudstrons Uppkomst, of which a German translation (with additions by the author) appeared in 1916 (Das Werden des Gottesglaubens).

The position taken in this paper will perhaps come out most clearly if it is contrasted with that maintained by Sir James Frazer in the second edition of his Golden Bough. His position is that magic "has probably everywhere preceded religion," and that the essence or distinguishing mark of religion is that it assumes the course of nature and of human life to be controlled by personal beings superior to man. A proof, or at least an instance and a confirmation of this theory, is supposed to be afforded by the Australian black-fellows, who practice magic and do not seem to believe that personal beings, superior to man, control the course of nature and of human life.

The first thing to notice is that "magic" is an ambiguous term; we, who do not believe in magic, employ the term to designate both proceedings which are intended to injure an individual or a community, and proceedings which are intended to work good. But for those who do believe in magic there is a world of difference between the two sets of proceedings. The one set is condemned by public opinion, the other is approved. To call them both "magic"


text:
Republic of South Africa Constitution Act, 1983/1988-05-05

as amended by

Constitution Amendment Act, No. 105 of 1984

Powers and Privileges of Parliament and the Constitution Amendment Act, No. 99 of 1985

Provincial Government Act, No. 69 of 1986

Constitution Amendment Act, No. 20 of 1987

Constitution Amendment Act, No. 50 of 1988

61. To constitute a meeting of a House for the determination of a question, the presence shall be necessary of―

in the case of the House of Assembly, at least 50 members; in the case of the House of Representatives, at least 25 members; in the case of the House of Delegates, at least 13 members.

64. (1) In this section―

“joint committee” means a committee consisting of members of each of the Houses; “joint rules and orders” means rules and orders approved, with a view also to uniformity, by each of the Houses as joint rules and orders in connection with the order and conduct of their joint and separate business and proceedings, and, in particular, of―

the business and proceedings in connection with general matters and bills thereon or joint committees or a particular joint committee or other matters affecting all three Houses; the business and proceedings of joint committees or a particular joint committee or any other committee; and the business and proceedings of joint meetings;

“joint meeting” means a meeting convened in terms of joint rules and orders as a joint meeting of the Houses and presided over by the Speaker, or by a member of a House in terms of such rules and orders;

“standing committee” means a joint committee which, in terms of joint rules and orders applicable to it, is established for the duration of the Parliament concerned and is competent to exercise or perform some or all of its powers, duties and functions also while Parliament is prorogued.

(2) Joint rules and orders may provide for any or all of the following matters, namely―

the establishment of standing committees on general affairs; the constitution of any such committee, including its chairmanship and the representation of political parties, including opposition parties, in such committee; the manner in which and the circumstances under which any matter may be referred to any such committee; the powers, duties or functions of any such committee in connection with a matter referred to it; the manner in which any such committee may make any decision; the submission of any proposal to any such committee by a member of a House who is not a member of the committee; the operation of a decision of any such committee on a matter referred to it, in relation to any further business and proceedings of a House in connection with that matter; the order and conduct generally of the business and proceedings of any such committee,

but the preceding provisions of this subsection shall not be construed as defining or limiting in any manner the matters or any matter that may be dealt with or provided for in joint rules and orders or as requiring any matter to be dealt with or provided for in such rules and orders.

(3) Joint rules and orders shall provide for at least one standing committee on bills dealing with general affairs.

(4) Notwithstanding the provisions of section 36, a joint committee may, in terms of the joint rules and orders applicable to it or if otherwise authorized thereto by each House, meet and exercise or perform its powers, duties and functions at a place beyond the seat of Parliament.

67. (1) This section applies to joint sittings called thereunder, but does not otherwise derogate from the power of Parliament to regulate its business and proceedings.

(2) The State President may call a joint sitting of the Houses by message to them whenever he deems it desirable, and shall call such a joint sitting if requested to do so by all three Houses.

(3) The Speaker of Parliament shall preside at such a joint sitting.

(4) The Speaker shall determine the rules and orders for the order and conduct of the proceedings of such a joint sitting.

(5) No resolution shall be adopted at any such joint sitting.


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text: Folk-Lore/Volume 28/Organisations of Witches in Great Britain


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 She welcomed death as a deliverance. She died on February 25, 1547.

It was at the time she was most profoundly penetrated by the free mysticism of Valdès and Ochino that she made Michael Angelo’s acquaintance. This woman, sad and tormented, who had ever need of a guide on whom to lean, had no less need of a weaker and more unfortunate being than herself on whom to expend the maternal love with which her heart was full. She endeavoured to hide her trouble from Michael Angelo. Serene in appearance, reserved, somewhat cold, she transmitted to him the peace which she demanded from others. Their friendship, which began about 1535, was intimate from the autumn of 1538, and entirely based on God. Vittoria was forty-six years of age; he was sixty-three. She lived in Rome, at the cloisters of San Silvestro in Capite, below Monte-Pincio. Michael Angelo lived near Monte Cavallo. They met on Sundays in the Church of San Silvestro on Monte Cavallo. Friar Ambrogio Caterino Politi read to them the Epistles of St. Paul, which they discussed together. The Portuguese painter, Francis of Holland, has handed down to us the recollection of these conversations in his four "Dialogues on Painting." They form a living picture of this grave and tender friendship.

The first time that Francis of Holland went to the Church of San Silvestro he found the Marchesa di Pescara


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108 there with a few friends, listening to the holy word. Michael Angelo was not of the company. When the Epistle was finished the amiable woman said to the stranger, with a smile:

"Francis of Holland would doubtless have more willingly heard a discourse of Michael Angelo than this sermon."

To which Francis—stupidly offended—replied:

"Indeed, Madame? Does it seem to your Excellency that I have sense for nothing else and am only good for painting?"

"Do not be so susceptible, Messer Francesco," said Lattanzio Tolomei. "The Marchesa is quite convinced that a painter is good for everything. So much do we Italians esteem painting! But perhaps she said that merely to add to the pleasure which you have had—that of hearing Michael Angelo."

Francis was then lost in apologies, and the Marchesa said to one of her servants:

"Go to Michael Angelo's and tell him that Messer Lattanzio and I have remained, after the close of the religious service, in this chapel, where it is agreeably cool. If he would consent to lose a little of his time, we should profit greatly. . . . But," she added, knowing Michael Angelo's unsociableness, "do not tell him that the Spaniard Francis of Holland is here."

Awaiting the servant's return they fell into conversation, endeavouring to find out by what means they could lead Michael Angelo to speak on the subject of painting, but without him suspecting their intention, for, if he


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Rh deigned to justify himself—he refused all discussion. "I am not obliged," he said to Cardinal Cervini, "to communicate either to you or to any one that which I ought or wish to do. Your business is to look after the expenses. The remainder is my affair." Never would his intractable pride allow him to communicate his plans to any one. To his workmen who complained he replied: "Your business is to build, to hew, to do joiner's work, and to carry out my orders. As to knowing what is in my mind, that you will never learn, for it would be against my dignity to tell you."

Against this hatred, aroused by such proceedings, he could not have resisted for a moment without the favour of the Popes. Consequently, when Julius III. died and Cardinal Cervini became Pope, Michael Angelo was on the point of leaving Rome. But Marcellus remained only a few days on the throne and was succeeded by Paul IV. Again assured of the papal protection, Michael Angelo continued to struggle. He would have considered himself dishonoured and would have feared for his salvation had he abandoned his work.


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128 "It was placed in my hands against my wishes," he said. "For eight years, in the midst of all sorts of worries and troubles, have I been exhausting myself in vain. Now that the building is sufficiently advanced to enable them to cover the cupola with a vault, my departure from Rome would be the ruin of the work, a great affront to myself, and a very great sin on my soul."

His enemies refused to lay down their arms, and at one time the struggle assumed a tragic character. In 1563 Michael Angelo's most devoted assistant, Pier Luigi Gaeta, was thrown into prison on a false charge of theft; and the clerk of the works, Cesare da Casteldurante, was stabbed. Michael Angelo replied by appointing Gaeta in Cesare's place. The committee dismissed Gaeta and appointed Michael Angelo's enemy, Nanni di Baccio Bigio. The artist, beside himself with anger, came no longer to St. Peter's. They spread the rumour that he had resigned, and the committee appointed as his substitute Nanni, who immediately began to assume the rôle of master. He counted on tiring out the old man of eighty-eight—sick and dying as he was. But he did not know his adversary. Michael Angelo at once went to the Pope and threatened to leave Rome unless justice were shown him. Insisting on a fresh inquiry, he convicted Nanni


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 former's thirst for popularity, nor the latter's middle-class respect—so free though he was—for the world and established order. He despised glory, he despised the world; and though he served the Popes, "it was under compulsion." Moreover, he did not hide the fact that "even the Popes wearied and sometimes annoyed him by talking to him and sending for him," and, "notwithstanding their order, he neglected to go, when he was not disposed to do so."

"When a man is so formed by nature and education that he hates ceremonies and despises hypocrisy it is senseless not to let him live as he likes. If he asks you for nothing and does not seek your society, why do you seek his? Why do you wish to lower him to these trifles, which are incompatible with his retirement from the world? He who thinks of pleasing imbeciles rather than his genius is not a superior man."

His relations with the world were, therefore, either wholly indispensable ones or those which were purely intellectual. He admitted no one to his fellowship; and popes, princes, men of letters and artists had little place in his life. Even with the small number of these for whom he felt real sympathy it was rare that he established a durable friendship. He loved his friends and was generous towards them; but his violence, pride and suspicion often turned those whom he had obliged the most into deadly enemies. One day he wrote this beautiful, sad letter:

"The poor ungrateful man is so fashioned by nature that if, in his distress, you come to his assistance he will


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142 say that it was he himself who advanced you what you gave him. If you give him work, in order to show your interest in him, he will pretend that you were obliged to entrust him with it, because you knew nothing about it. In the case of all the benefits which he receives he will say that the benefactor was obliged to grant them. And if the favours received are so evident that it is impossible to deny them, then the ungrateful fellow waits until he from whom he has received good falls into manifest error; then he has a pretext for saying ill of him and liberating himself from any acknowledgment. Thus have I ever been treated, and yet not an artist has applied to me without my having aided him, and with all my heart. And then they seize upon my odd humour or the madness with which they allege I am affected, and which harms no one but myself, as a pretext for speaking ill of me; and they insult me. This is the fate of all who do good."

In his own house he had fairly devoted but generally mediocre assistants. He was suspected of choosing mediocre workers designedly, in order that they would be but docile instruments and not collaborators, which, besides, would have been legitimate. But, says Condivi, "it was not true, as many reproachfully said, that he would not give instruction. On the contrary, he did so willingly. Unfortunately, Fate ordained that he should place his hands either on men who showed little capacity or on others who were capable but lacking in perseverance—assistants who, after a few weeks of his teaching, considered that they were already masters."

It is certain, moreover, that the first quality which he required his assistants to show was absolute submission.


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 "Deluge (The)," in the Sistine, 44

"Dispute of the Holy Sacrament," Raphael, 42 n.3, 55 n.1

Dolce, Lodovico, 103

Dominicans, the, 26 and n.1

Donatello, 24 n.3; "Mater Dolorosa," 29 n.1

Donati, Federigo, 169, 170 n.3

Doria, Andrea, 143

Duccio, Agostino del, 30

"Dying Adonis," Michael Angelo, 28 n.2

Michael Angelo, 112 n.2, 158 n.3

Este, Alfonzo d', 42

" of the Chariot of the Sun in the Po," drawing, Michael Angelo, 97

Farnese, Octave, 111 n.2

Farnese, Margaret, 111 n.2

Farnese Palace, the, 61, 126 n.2

Fattucci, correspondence with Michael Angelo, 63 n.2, 64-67, 114 n.2

Febo, see Poggio, Febo di

Ferrara, Duke of, 74, 75, 80 n.1, 143 n.4

Ferrero, Ermanno, 101 n.2

Festa, Constanzo, 113 n.1

Ficino, Marsile, 24

Fidelissimi, Gherardo, 170 n.3

Filicaja, Berto da, 58 n.3

Florence, Cathedral of, "Christ taken down from the Cross," 130 n.2

Fontainebleau, 26 n.3

Francesco, Bastiano di, 77

Francesco, Ser Giovan, 133

Francia, 138 n.3, 155 n.2

Franciscans, the, 39, 63 n.xxx

Franzesa, Antonio del, see Antonio del Franzese

Frizzi, sculptor, 61 n.1

128

Gallo, Antonio da San, letter from Michael Angelo, 38; the "faction of San Gallo," 126-129, 138 n.3

Gellesi, Giovanni, 137 n.5

Ghiberti, cited, 19

Ghirlandajo, Domenico, 24

Giannoto, Piero di, 143

Giberti, Matteo, 103, 104

Ginori, 135

Girolama, 152

Giudecca, 76

Giugni, Galeotto, 77

Goethe, 140-141

Gondi, Piero, letter from Michael Angelo, 141 -142

Granacci, 25


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204 Grenier, M. A., 112 n.2

Grimm, 153 n.1

Guasti, Cesare, 52 n.1

Guicciardini, Michele di Niccolo, 131 n.2

II., 140 n.2

Henry VIII., 106 n.2

"Holy Family," Michael Angelo, 34 n.3

Hugo, 140-141

, the, 70 n.2

"Incendio di Borgo," Raphael, 61

Indaco, 147

Inquisition, the, 104 n.2, 105 n.2, 106 and n.1, 120, 121

Ischia, 103

, the, 105 n.2

Jove, Paul, 103

Julius III., 127

, Michael Angelo on, 155-156

Lapo, 41

Lasca, 147

"Last Judgment," Michael Angelo, 118-123, 152 n.4, 153 n.1

Laurentian library, 63 n.1

"Laurenziana," Florence, 86, 129 and n.4

"Leda caressed by the Swan," Michael Angelo, 80 n.1, 143-144, 159 n.2

Leghorn, 74

Leo X., relations with Michael Angelo, 56-61, 61 n.1, 63 n.1, 124

Leoni, Diomede, 170 n.3

Leoni, Leone, 137 n.5, 158 n.2

Liguria, 58

Lippi, Filippino, 31

Lodovico, 41

Loreto pilgrimages, 156 n.2, 158

Louis XII., 33 n.1

Lucca, 27

Lutherans, 104 n.1

, 151

Machiavelli, 138 n.3

"Madonna and Child," two basreliefs, Michael Angelo, 34 n.3

"Madonna of Bruges," Michael Angelo, 34 n.3

"Madonna" of the Medici Chapel, 54, 85 n.2

"Madonna of the Staircase," bas-relief, Michael Angelo, 25 n.1

Malaspina, Dona Argentina, 139

Mantegna, "Mater Dolorosa," 29 n.1

Margherita, Mona, 160

"Martyrdom of St. Peter," fresco, Michael Angelo, 123 n.2

Marzi, Pier Paolo, letters of, 67, 83

Masaccio, frescoes, 25

"Mask of a Laughing Faun," Michael Angelo, 25 n.1


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 "Mater Dolorosa," see Pietà

Medici, Catherine de', 140 and n.2

Medici, Francesco de', 140

Medici, Hippolyte, 73 n.3

Medici, Julian de', 63 n.1, 85 n.2

Medici, Julius de', see Clement VII.

Medici, Lorenzino de', 72 n.1, 151 n.2

Medici, Lorenzo de', and Michael Angelo, 24, 25 n.1; Cardiere's vision, 26-27

Medici, Lorenzo the Magnificent, tomb of, 63 n.1, 80, 85 n.2, 138

Medici, Ottaviano de', 147

Medici, Piero de', 26-27, 27 n.1

Menighella of Valdarno, 146

Mini, Antonio, 75, 80 n.1, 83; story of, 143-144; the "Leda," 159 n.2

Mini, Giovanni Battista di Paolo, 83

Miniato, Francesca di Neri di, 23 and n.4

Mirandole, Pic de la, 26 and n.1

Monks, Michael Angelo on, 156 n.2

Monte Cavallo, 107

Montefeltro, Agnese di, 101

Monte-Pincio, 107

Montmorency, Connétable de, 76

Moro, Ludovico il, 32

Morone, Cardinal, 106

Müller, Giuseppe, 101 n.2

Museo Nazionale, Florence, 79 n.3

, reform party of 1534, 103

Navarre, Margaret of, 105

Nemours, Julien Duke of, 63 n.1, 85 n.2

Night, poem on, 153

"Night," statue, 80; Strozzi's epigram, 81 and n.1

"Noli me tangere," 159 n.2

, of Sienna, 104 and n.1, 106, 107

Opera del Duomo, 30

Orvieto, 111, 114 n.2

Oxford library, 112 n.2

, Michael Angelo on, 111

Palestrina, the "Pietà," 112 n.2

Palla, Battista della, death, 15, 79; letters from Michael Angelo, 74-76; his appeal to Michael Angelo, 77-78

Parenti, Pietro di Marco, "Florentine Stories," 32 n.1

Paul IV., 105 and n.2, 122, 127 and n.4

Pauline Chapel, frescoes, 118, 123, 153 n.1

Pera, 39

Perini, Gherardo, 93-94, 121 n.2, 159 n.2

Perugino, 31, 138 n.3, 155 n.2

Pescara, Marquis of, 101-103

Petreo, Antonio, 72

Piazza Navone, 111 n.2

Piccolomini, Cardinal Francesco, 30 n.4

Piccolomini Chapel, 13 n.2, 30 n.4, 167 n.2


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206 Pietrasanta, 57, 58 n.1

Piloto, 147

Pisa, 19, 74

Pistoja, Giovanni da, 50 n.2

Pius III., 167 n.2

Pius IV.. 128 n.1

Poggibonsi, 38

Poggio, Febo di, 141 n.2, 93, 94 and n.1

Pole, Cardinal, 104, 106 and n.2

Politi, Friar Amborogio Caterino, 107

Politiano, Angelo, 24-26, 26 n.1

Pontormo, 80 n.1

Porta Pia, drawings for the, 129, 167

Pozzolatico, 131 n.3

Prato, sack of, 70 n.2

, 107 n.1

"Rape of Ganymede," drawing, Michael Angelo, 97

Ratisbonne, Diet of, 104 n.3, 105

Ravenna, 61 n.1

Renaissance, decline, 62-63

Renée of Ferrare, 105

"Resurrection," Michael Angelo, 113

Reumont, Alfred de, 106 n.3

Revolutionaries, Michael Angelo on, 150-151

Reymond, Marcel, 63 n.1

Riccardo, 151 n.3

Riccordi, 151

Ridolfi, Cassandra, 136-137, 145-146

Rivers, statutes to represent, 85

Rondanini" Pietà" the, 112 n.2

Rontini, M. Baccio, 119-120

Rosselli, Pietro, 42 n.2

Rovere coat of arms, 38 n.3

Rucellais, the, 26

, 103, 104

St. Mark, Church of, 26 n.1

St. Mark, gardens of, school of sculpture, 24 and n.3, 138

Salviati, Cardinal, 126

Samaran, M., cited, 29 n.1

San Domenico, 28

San Giacomo di Compostello, 158

San Giovanni Decollato, brotherhood of, 158


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 San Giovanni dei Fiorentini, 129

San Lorenzo, 8 n.3, 12, 13 n.1, 56, 63, 66

San Miniato, hill of, 74, 78

San Niccolò-oltr' Arno, 79

San Pietro in Montorio, 28 n.2, 156 n.2

San Pietro in Vincoli, 36 n.2, 84 n.2, 124

San Petronio, 28, 40, 42

San Silvestro in Capita, 107-108, 111

San Spirito, Convent of, 26 n.3

Sansovino, Jacopo, 138 n.3

Santa Anna, 115

Santa Caterina, 35, 37 n.1

Santa Maria degli Angeli, 129 and n.3

Santa Maria Sopra Minerva, the "Christ," 8 n.3, 13 n.2, 55, 59 n.1, 61, 56, 143

Santa Triniti, 33

Savonarola, 3, 25-28

Scheffler, 91 n.2

Sellajo, Leonardo, 8 n.3, 65, 137 n.5

Seravezza quarries, 8 n.3, 13 n.1, 59, 155 n.2

Serristori, Averardo, 168

Sforza, Francesco, 33 n.1

Sienna Cathedral, the Piccolomini altar, 13 n.2, 30 n.4, 167 n.2

Signorelli, 138 n.3, 159 n.2; "Mater Dolorosa," 29 n.1

Simoni, family name of Michael Angelo, 23 n.3

"Slaves," Michael Angelo, 55 and n.6, 59 n.2, 84 n.2, 123 n.3, 150, 159 n.2

"Sleeping Cupid," Michael Angelo, 28

Soderini, 40; and the "David," 30-31

Spetiale, Giovanni, 137 n.5

Spina, Giovanni, letters from Michael Angelo, 64-67

Spoleto, 155

"Stanza della Signatura," 42 n.3

Steinmann, Dr. Ernst, 81 n.1

"Stigmatisation of St. Francis," 28 n.2, 146

Strozzi, hospitality of the, 8 n.3, 15 n.1, 149

Strozzi, Giovanni, 81

Strozzi, Roberto, 15 n.1, 149-150, 159 n.2

Strozzi Palace, 26 n.3

Sublet des Noyers, 80 n.1

"Supper at the House of Simon," Veronese, 120-121

Symmonds, 91 n.2

, 103

Theatines, the, 105 n.2

Thermæ, the, Rome, 109

"Thought," statue, Michael Angelo, 80

Titian, 138 n.3, 155 n.2

Tolomei, Lattanzio, 108

Topolino, 146

Torrigiani, Torrigiano dei, 17, 25

Trajan, forum of, 151

Transone, Ascanio della Ripa, 143 n.1

Trent, Council of, 105 n.2

Tromboncino, Bartolommeo, 54 n.2, 113 n.1

Tuscany, Duke of, 168-169

"Twilight," statue, Michael Angelo, 80, 81 n.1

Tyrannicide, Michael Angelo on, 72-73


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208, 23 n.5

Urbano, Piero, 58 n.2, 61 n.1, 143 and notes1-2

Urbino, Francesco d'Amadore, 7 n.2, 109, 144-146, 153

Urbino, Michael Angelo, 146 n.1

Urbino, Bramante d', see Bramante

Urbino, Federigo Prince of, 101

, 146

Valdès, Juan de, 103-104, 107

Valori, Baccio, 15 and n.2, 78, 79; the "Apollo," 79, 86; letter from Mini to, 83

Varchi, Benedetto, 75, 95, 98 n.1, 113 n.1, 139, 166

Vasconcellos, Joachim de, 107 n.1

Vasto, Marquis of, 159 n.2

Vecchio, Palazzo, 31

"Venus caressed by Cupid," cartoon, Michael Angelo, 80 n.1

Venusti, Marcello, 17 notes 2 and 4

Verazzano, Bartolommeo, 137 n.5

Vergerio, Pier Paolo, 105

Veronese, "Supper at the House of Simon," 120-121

Via Esquilina, Rome, 109

"Victory," statue, Michael Angelo, 84 n.2

Villa Madame, Raphael, 61

Villiers, Cardinal Jean de Groslaye de, 29 n.1

Vinci, Leonardo da, 4, 31-34, 138 n.3, 155 n.2

Viterbo, 106 n.2, 111, 112, 114 n.2, 165

Volpaja, Benvenuto della, 83

Volterra, Daniello da, 17 n.2, 122 and n.3, 137 n.5, 167, 169-70

"Vulture eating the Heart of Tityrus," drawing, Michael Angelo, 97


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Rh "Far above all others, without comparison," says Vasari, "he loved Tommaso dei Cavalieri, a Roman noble, a young man devoted to art … Michael Angelo drew a life-size portrait of him, his first and last, for he abhorred drawing anything that was not of the utmost beauty."

Varchi adds:

"When I saw Messer Tommaso Cavalieri at Rome he was not only of incomparable beauty but possessed such grace of manner, such a distinguished mind and such nobility of conduct that he well merited being loved, and all the more so as one got to know him."

Michael Angelo met him in Rome in the autumn of 1532. The first letter in which Cavalieri replies to Michael Angelo’s impassioned declarations is full of dignity:

"I have received a letter from you, which has been all the dearer to me because it was unexpected. I say unexpected because I do not consider myself sufficiently worthy to be written to by a man such as you. As to what you have said in my praise, and as to these works of mine, for which you assure me you have felt no small sympathy, I reply that they were not of a nature to warrant a man with a genius like yours—a genius such as is, I will not say without a parallel, but without a rival upon earth—to write to a young man who has barely made his début and who is so ignorant. I cannot believe, however, that you lie. I believe, yes, I am certain, that the affection which you show me has no other cause than the love that a man like you, who is the personification of art, must necessarily have for those who devote themselves to art and love it. I am one of those, and as


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96 regards love of art I give place to no one. I amply return your affection—that I promise you. Never have I loved a man more than you, never have I desired a friendship more than yours ... I beg you to make use of me, should an opportunity offer, and eternally recommend myself to you. "Yours very devotedly,

""

Cavalieri seems to have ever maintained this tone of respectful and reserved affection. He remained faithful to Michael Angelo until his last hour, at which he was present. He retained his confidence; he was the only one who was reputed to have any influence over him, and he possessed the rare merit of having always used it for his friend's benefit and grandeur. He it was who made Michael Angelo decide to complete the wooden model of the cupola of St. Peter's. He it was who preserved Michael Angelo's plans for the construction of the Capitol, and who worked at their realisation. He it was, finally, who, after the death of the sculptor, saw that his wishes were carried out.

But Michael Angelo's friendship for him resembled the passion of love. He wrote him frenzied letters: addressed his idol with his head bowed down to the dust.


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Rh first—the eternal day—near to the throne of God. There I hope and believe I shall see you once more, if, by the grace of God, my mind snatches my frozen heart from the terrestrial mud, and if, like every virtue, perfect love increases in heaven between father and son."

Nothing, then, retained him any longer upon earth: neither art, nor ambition, nor tenderness, nor hope of any kind. He was sixty years of age and his life seemed to be over. He was alone. He had lost all faith in his works. He yearned after death; his passionate desire was at last to escape from "the change of being and desire," from "the violence of the hours," from the tyranny "of necessity and chance."

"Alas! alas! I am betrayed by my days which have fled . . . Too long have I waited . . . Time has passed and here I find myself in years. I neither can prepare nor repent now that Death treads upon my steps . . . I weep in vain, for he who loses time can know no greater loss. . . . "Alas! alas! in retrospect I find not a single day that I can call my own. Fallacious hopes and vain desires (I recognise it now) have kept me weeping, loving, burning and sighing (for not a mortal affection has been unknown to me) far from Truth. . ..

"Alas! alas! I go, but do not well know where. Fear is upon me . . . And if I am not deceived (O God, grant that I am!) I see, O Lord, the eternal punishment for the evil which I have done in knowing prosperity. Hope alone is mine ! . . ."