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Rh should not be taken out of the box; so the boys reluctantly gave in.

"Now let us look around a little," suggested Mrs. Bobbsey, when quiet had come again, and only the rolling of the train and an occasional shrill whistle broke in on the continuous rumble of the day's journey.

"Yes, Dinah can watch the things and we can look through the other cars," agreed Mr. Bobbsey. "We might find someone we know going down to the shore."

"Be awful careful of Snoop and Downy," cautioned Freddie, as Dinah took up her picket duty. "Look out the boys don't get 'em," with a wise look at the youngsters, who were spoiling for more sport of some kind.

"Dis yeah circus won't move 'way from Dinah," she laughed. "When I goes on de police fo'ce I takes good care ob my beat, and you needn't be a-worryin', Freddie, de Snoopy kitty cat and de Downy duck will be heah when you comes back," and she nodded her wooly head in real earnest.

It was an easy matter to go from one car to the other as they were vestibuled, so that


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18 the Bobbsey family made a tour of the entire train, the boys with their father even going through the smoker into the baggage car, and having a chance to see what their own trunk looked like with a couple of railroad men sitting on it.

"Don't you want a job?" the baggagemaster asked Freddie. "We need a man about your size to lift trunks off the cars for us."

Of course the man was only joking, but Freddie always felt like a real man and he answered promptly:

"Nope, I'm goin' to be a fireman. I've put lots of fires out already, besides gettin' awful hurted on the ropes with 'Frisky.'"

"Frisky, who is he?" inquired the men.

"Why, our cow out in Meadow Brook. Don't you know Frisky?" and Freddie looked very much surprised that two grown-up people had never met the cow that had given him so much trouble.

"Why didn't you bring him along?" the men asked further.

"Have you got a cow car?" Freddie asked in turn.

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


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Rh "Yes, we have. Would you like to see one?" went on one of the railroaders. "If your papa will bring you out on the platform at the next stop, I'll show you how our cows travel."

Mr. Bobbsey promised to do this, and the party moved back to meet Nan, Flossie, and their mamma. Freddie told them at once about his promised excursion to the cattle car, and, of course, the others wanted to see, too.

"If we stop for a few minutes you may all come out," Mr. Bobbsey said. "But it is always risky to get off and have to scramble to get back again. Sometimes they promise us five minutes and give us two, taking the other three to make up for lost time."

The train gave a jerk, and the next minute they drew up to a little way station.

"Here we are, come now," called Mr. Bobbsey, picking Freddie up in his arms, and telling the others to hurry after him.

"Oh, there go the boys from our car!" called Bert, as quite a party of youngsters alighted. "They must be going on a picnic; see their lunch boxes."

"I hope Snoop is all right," Freddie


text:
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20, seeing all the lunch boxes that looked so much like Snoop's cage.

"Come on, little fellow," called the baggage man, "we only have a few minutes."

Then they took Freddie to the rear car and showed him a big cage of cows—it waS a cage made of slates, with openings between, and through the openings could be seen the crowded cattle.

"Oh, I would never put Frisky in a place like that," declared Freddie; "he wouldn't have room to move."

"There is not much room, that's a fact," agreed the man. "But you see cows are not first-class passengers."

"But they are good, and know how to play, and they give milk," said Freddie, speaking up bravely for his country friends. "What are you going to do with all of these cows?"

"I don't know," replied the man, not just wanting to talk about beefsteak. "Maybe they're going out to the pasture."

One pretty little cow tried to put her head out through the bars, and Bert managed to give her a couple of crackers from his pocket. She


text:
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Rh nibbled them up and bobbed her head as if to say:

"Thank you, I was very hungry."

"They are awfully crowded," Nan ventured, "and it must be dreadful to be packed in so. How do they manage to get a drink?"

"They will be watered to-night," replied the man, and then the Bobbseys had to all hurry to get on the train again, for the locomotive whistle had blown and the bell was ringing.

They found Dinah with her face pressed close to the window pane, enjoying the sights on the platform.

"I specked you was clean gone and left me," she laughed. "S'pose you saw lots of circuses, Freddie?"

"A whole carful," he answered, "but, Dinah," he went on, looking scared, "where's Snoop?"

The box was gone!

"Right where you left him," she declared. "I nebber left dis yeah spot, and nobody doan come ter steal de Snoopy kitty cat."

Dinah was crawling around much excited, looking for the missing box. Bert, Nan, and


text:
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22 Flossie, of course, all rummaged about, and even Mr. and Mrs. Bobbsey joined in the search. But there was no box to be found.

"Oh, the boys have stoled my cat!" wailed Freddie. "I dust knowed they would!" and he cried outright, for Snoop was a dear companion of the little fellow, and why should he not cry at losing his pet?

"Now wait," commanded his father, "we must not give up so easily. Perhaps the boys hid him some place."

"But suah's you lib I nebber did leab dis yeah seat," insisted Dinah, which was very true. But how could she watch those boys and keep her face so close to the window? Besides, a train makes lots of noise to hide boys' pranks.

"Now, we will begin a systematic search," said Mr. Bobbsey, who had already found out from the conductor and brakeman that they knew nothing about the lost box. "We will look in and under every seat. Then we will go through all the baggage in the hangers" (meaning the overhead wire baskets), "and see if we cannot find Snoop."


text:
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Rh The other passengers were very kind and all helped in the hunt. The old lady who had thrown her hand bag at Downy thought she had seen a boy come in the door at the far end of the car, and go out again quickly, but otherwise no one could give any information that would lead to the discovery of the person or parties who had stolen Snoop.

All kinds of traveling necessities were upset in the search. Some jelly got spilled, some fresh country eggs were cracked, but everybody was good-natured and no one complained.

Yet, after a thorough overhauling of the entire car there was no Snoop to be found!

"He's gone!" they all admitted, the children falling into tears, while the older people looked troubled.

"They could hardly have stolen him," Mr. Bobbsey reflected, "and the conductor is sure not one of those boys went in another car, for they all left the train at Ramsley's."

"I don't care!" cried Freddie, aloud, "I'll just have every one of them arrested when we get to Auntie's. I knowed they had Snoop in their boxes."


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24 How Snoop could be "in boxes" and how the boys could be found at Auntie's were two much mixed points, but no one bothered Freddie about such trifles in his present grief.

"Why doan you call dat kitty cat?" suggested Dinah, for all this time no one had thought of that.

"I couldn't," answered Freddie, "'cause he ain't here to call." And he went on crying.

"Snoop! Snoop! Snoop Cat!" called Dinah, but there was no familiar "me-ow" to answer her.

"Now, Freddie boy," she insisted, "if dat cat is alibe he will answer if youse call him, so just you stop a-snififing and come along. Dere's a good chile," and she patted him in her old way. "Come wit Dinah and we will find Snoop."

With a faint heart the little fellow started to call, beginning at the front door and walking slowly along toward the rear.

"Stoop down now and den," ordered Dinah, "'cause he might be hiding, you know."

Freddie had reached the rear door and he stopped.


text:
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Rh "Now jist gib one more good call," said Dinah, and Freddie did.

"Snoop! Snoop!" he called.

"Me-ow," came a faint answer.

"Oh, I heard him!" cried Freddie.

"So did I!" declared Dinah.

Instantly all the other Bobbseys were on the scene.

"He's somewhere down here,"' said Dinah. "Call him, Freddie!"

"Snoop! Snoop!" called the boy again.

"Me-ow—me-ow!" came a distant answer.

"In the stove!" declared Bert, jerking open the door of the stove, which, of course, was not used in summer, and bringing out the poor, frightened, little cat.


text: The Bobbsey Twins at the Seashore/Chapter 2


text: Author:Jules Viard

title: Author:Jules Viard


text:
Category:1955 court decisions

zh:Category:1955年判例法

title: Category:1955 court decisions


text: Category:United States Supreme Court decisions in Volume 349


text:
Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/454

 OBITUARY.

PROFESSOR CHILD.

great American authority on popular ballads, he who did even more for ballads than Köhler for Märchen, died on September 11. Professor Child was born at Cambridge (Massachusetts) in 1825, went to Harvard in 1846, commenced as tutor there, studied later in Germany, and, in 1851, became Professor of Rhetoric and Oratory. In 1876 he took the Chair of English Literature, lecturing in Old English, Chaucer, and Shakespeare.

In 1861 Mr. Child published eight volumes of English ballads, omitting The Bonny Hynd, The Baffled Knight, The Jolly Beggar, The Keach in the Creel, and The Earl of Errol. Scott had published the first of these, Charles Kirkpatrick Sharpe had printed the last. Probably American modesty stood in Mr. Child's way. Of variants, only "the more important" were given. They were arranged in accordance with "the probable antiquity of the story', not the age of the actual form or language," which has necessarily been modernised in oral recitation. "The most authentic copies" of the texts were selected; but Mr. Child had not then access to many manuscript collections. References to parallel ballads and stories in other than Teutonic languages were comparatively meagre.

In 1882 (so the dedication to Mr. Furnivall is dated) Mr. Child began to publish his new and, as far as possible, exhaustive edition of ballads (Houghton, Mifflin, and Co., Boston). He had been engaged for ten years in stimulating collectors in Scotland, Canada, and the United States. He had obtained the use of MSS., such as Motherwell's, Kinloch's, Jamieson's transcript of Mrs. Brown's, Islay's, and the MSS. at Abbotsford. Looking over those, one day, I was beset by an importunate temptation to "fake" a ballad or two, have them copied in bad ink on old paper, and thrust them into the mass for the purpose of deceiving Mr. Child. The temptation was resisted. It is superfluous to praise the method, industry, and learning of the great new


text:
The New International Encyclopædia/Lichtenberger, Frédéric Auguste

LICHTENBERGER, lĭ K 'ten-bĕr-gẽr, (1832—). A French theologian, born at Strassburg. He obtained his degree in theology, and was made professor at the University of his native town (1864). In 1877 he was appointed professor in the newly founded Protestant faculty at Paris, of which he also became dean. His publications include: La théologie de Lessing (1854); De Apostolorum Præceptis Redemptoriam Christi Mortem Spectantibus (1857); Etude sur le principe du protestantisme (1857); Des éléments constitutifs de la science dogmatique (1869); and Histoire des idées religieuses en Allemagne depuis le milieu du XVIIIème siècle (1873-87).


text:
User talk:119.30.38.8

Welcome

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title: User talk:119.30.38.8


text: Author:Robert Anchel

title: Author:Robert Anchel


text:
Page:The Life of Michael Angelo.djvu/248

 Nube non è che scuri vostra luce, L'ore distinte a voi non fanno forza, Caso o necessita non vi conduce. Vostro splendor per nocte non s'ammorza Ne crescie ma' per giorno, benche chiaro. Nel tuo morire el mio morire imparo. Padre mie caro. . . . . . . . . . . . . . . Non è, com'alcun crede, morte il peggio A chi l'ultimo di trasciende al primo Per gratia ecterno appresso al divin seggio; Dove, Die gratia, ti prossummo e stimo E spero di veder, se 'l freddo core Mie ragion traggie dal terrestre limo. E se tra 'l padre e 'l figlio octimo amore Crescie nel ciel, cresciendo ogni virtute. ("Poems," lviii.)

Oilme, Oilme, ch'i' son tradito Da giorni mie fugaci e dallo spechio, Che 'l ver dice a ciascun, che fiso 'l guarda Cosi n'avien, chi troppo al fin ritarda, Com' o fact'io, che 'l tempo m'è fuggito. Si trova come me 'n un giorno vechio. Ne mi posso pentir ne m'apparechio Ne mi consiglio con la morte appresso. Nemico di me stesso, Inutilmente i pianti e sospir verso, Che non è danno pari al tempo perso. Oilme, oilme, pur reiterando Vo 'l mio passato tempo e non ritruovo


text:
Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/455

Rh edition. As the work went on, the editor was enabled to add corrections and fresh variants. Thus I was fortunate enough to be able to rectify the topography of Jamie Telfer from notes on a first edition of the Border Minstrelsy at Branxholme Park; for Sir Walter, oddly enough, had gone wrong, deceived by the distribution of the same place-names on Ettrick and Teviot. I think, too, that I nearly, or quite, converted Mr. Child from the Kirkpatrick Sharpe heresy about the late date (1719) of The Queen's Marie. His mind was uncommonly open to facts and argument. In the same way amateurs of ballads everywhere found him a courteous and prompt correspondent. His new edition transcended the old, for his knowledge at least of European ballads and Märchen, for comparative purposes, was vastly extended. Perhaps he had still a good deal to learn about the popular tales and poems of the uncivilised races, which are often valuable for purposes of comparison. There was no other defect in his equipment, except that he might have been better seen in Scottish history. The mystery of "The Maid of Norway," and the strange affair of "The False Maid," are unnoticed in Mr. Child's preface to Sir Patrick Spens. Other examples might be given.

It is understood that Mr. Child had finished his edition before his regretted death; but it does not appear that he had completed an Essay on Popular Ballads in general, their origin and diffusion, a topic full of difficult problems. In England the questions of this branch of folklore have been much neglected; with Mr. Child's completed work before him some scholar should attempt to do what is necessary. Probably Mr. Child may at least have left notes indicating his general conclusions, and one of his pupils may be able to finish his work. It is, indeed, a magnum opus, and one of the chief glories of American scholarship, though produced under great difficulties, caused by the distance from European libraries, and the daily task-work of a teacher. English balladists will of course be anxious to assist, in any way within their power, the labours of the American editor, who may complete "the unfinished window in Aladdin's tower."

A. Lang.


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text: Author:Thomas Hudson Williams

title: Author:Thomas Hudson Williams


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Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/449

 Rh the thread; for a Kshatriya, a weapon; for a Vaisya, honey; for a Sudra, fruit. These must be daily removed, and their value only lasts a certain time.

546. Odd tale of an Ungrateful Snake.

550. Apprehensions of human sacrifice.

551. Charm to destroy an enemy. Go to mosque on Friday and turn a brick upside down. (Sympathetic.)

552. Scape-goat used in Calcutta for casting out a devil from a lad. Charm muttered over some leaves, which the goat ate, and was pushed over the terrace. It was killed, and its flesh distributed to the poor. [Can we connect this with the Sin-eater?]

555. Ploughing the site of a village with donkey-plough defiles it. To restore, plough over with an elephant-plough.

556. Legend of land given, as much as could be ridden round, localised in Gujarat

560. Star-lore.

562. Swastika mark to avert ill-luck.

632. All the marriages of a certain brotherhood performed on one day.

635. Omens.

646. Prohibition against giving fire.

W. H. D. R.

.

A Folktale from Hertfordshire.

Once upon a time there was an old man who had two daughters. Now one of these girls was a steady decent girl, and the other was a stuck-up, proud, conceited piece; but the father liked her best, and she had the most to eat and the best clothes to wear.

One day the nice girl said to her father: "Father, give me a cake and a bottle of beer, and let me go and seek my fortune." So the father gave her a cake and a bottle of beer, and she went out to seek her fortune. After she had walked a weary while through the wood she sat down by a tree to rest herself, and eat her cake and drink her beer. While she was eating, a little old man came by, and he said: "Little girl, little girl, what are you doing under my tree?" She said: "I am going to seek my fortune,


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 412 sir; I am very tired and hungry, and I am eating my dinner." The old man said: "Little girl, little girl, give me some dinner too." She said: "I have only some cake and a bottle of beer; if you like to have some of that, you may." The old man said he would; so he sat down, and they ate the cake and drank the beer all up. Then the little girl was going on further, and the old man said: "I will tell you where to seek your fortune. Go on further and further into the wood, until you come to a little old cottage where the green lady lives. Knock at the door, and when she opens it tell her you've come to seek service. She will take you in; mind you be a good girl and do all she tells you to do, and you'll come to no harm." So the little girl thanked him kindly and went on her way. Presently she came to the little cottage in the wood, and she knocked at the door. Then the door was opened by a pretty green lady, who said: "Little girl, little girl, what do you want?" "I've come to seek service, ma'am," said the little girl. "What can you do?" said the green lady. "I can bake, and I can brew, and about the house can all things do," said the little girl. "Then come in," said the green lady; and she took her into the kitchen, "Now," said she, "you must be a very good girl; sweep the house well, make the dust fly; and mind you don't look through the keyhole, or harm will befall you." The little girl swept the house well and made the dust fly. Then the green lady said: "Now go to the well and bring in a pail of nice clean water to cook the supper in. If the water isn't clear, change it and change it till it is." Then the little girl took a pail and went to the well. The first pail she drew, the water was so muddy and dirty she threw it away. The next pailful she drew, the water was a little clearer, but there was a silver fish in it. The fish said: "Little girl, little girl, wash me and comb me and lay me down softly." So she washed it and combed it and laid it down softly. Then she drew another pailful. The water was a little clearer, but there was a gold fish in it. The fish said: "Little girl, little girl, wash me and comb me and lay me down softly." So she washed it and combed it and laid it down softly. Then she drew another pailful. This was clean water, but there was still another fish who said the same thing as the others had done; so she washed this one too, combed it and laid it down softly. Then she drew another pailful, and this was quite clear and fresh. Then the three fish raised their heads and said:


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Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/451

 Rh

Then the little girl hasted to the house, swept up the kitchen, and made the dust fly quickly; for she thought she would surely be scolded for being away so long, and she was hungry too. The green lady then showed her how to cook the supper and take it into the parlour, and told her she could take some bread and milk for herself afterwards. But the little girl said she would rather have a drink of water and some of her own cake; she had found some crumbs in her pocket, you must know. Then the green lady went into the parlour, and the little girl sat down by the fire. Then she was thinking about her place and what the fish had said, and she wondered why the green lady had told her not to look through the keyhole. She thought there could not be any harm in doing this, and she looked through the keyhole, when what should she see but the green lady dancing with a bogey! She was so surprised that she called out: "Oh! what can I see, a green lady dancing with a bogey!" The green lady rushed out of the room and said: "What can you see?" The little girl replied: "Nothing can I see, nothing can I spy, nothing can I see till the days high die!" [probably, day I die]. Then the green lady went into the parlour again to have her supper, and the little girl again looked through the keyhole. Again she sang: "Oh! what can I see, a green lady dancing with a bogey!" The green lady rushed out: "Little girl, little girl, what can you see?" The girl said: "Nothing can I see, nothing can I spy, nothing can I see till the days high die!" This happened a third time, and then the green lady said: "Now you shall see no more;" and she blinded the little girl's eyes. "But," said the green lady, "because you have been a good girl and made the dust fly, I will give you your wages and you shall go home." So she gave her a bag of money and a bundle of clothes, and sent her away. So the little girl stumbled along the path in the dark, and presently she stumbled against the well. Now there was a fine young man sitting on the brink of the well; and he told her he had been sent by the fish of the well to see her home, and would carry her bag of money and


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 Bradstreet, Sir S., 1783, 1790 Brady, M., 1836, 1837,1838. Brereton, J. 1617, 1625, 1629. Brodrick, A.,(Viscount Midleton,) 1691, 1694, 1702, 1704, 1707, 1709, 1711, 1714, 1727. Brodrick, W., 1718, 1727. Browne, A 1802,1804. Browne, J., 1779,1783, 1786. Burgh, W. H., 1776, 1783, 1786. Burnell, H., 1589 Burton, C., 1817, 1818, 1820, 1830, 1837. Bushe, C. K., 1804, 1820, 1822, 1830, 1837. Butler, E., 1581, 1582, 1583. Butler, Sir T., 1688, 1689 Bysee, J. 1666, 1679.

Calthope, Sir C.,1583, 1603, 1606 Carleton, H., Viscount, 1775, 1777, 1778, 1786, 1789, 1800, 1826 Carter T., 1724, 1731, 1753. Cary T., 1604, 1605 Carysfort, J., Lord, 1788 Catelyn, N., 1627, 1637 Cavan, Ford, Earl Of, 1763 Caulfield, St. G., 1739, 1741, 1751, 1760. Caulfield, W., 1708, 1711, 1714, 1727, 1734. Chamberline, T., 1793, 1801. Charleville, C. Earl Of, 1760. Chatterton, Sir. J.,1790, 1793,1805 Clayton, R. 1764, 1769. Cliffe J. 1711, 1714. Cloyne, Francies, Bp. of 1766 Clonmel, Earl of : See Scott. Comerford G., 1603, 1604. Cooke, J. 1659 Coote, T., 1693, 1696, 1702, 1714 Coppinger, M., 1769, 1773, 1777. Corbet, M., 1655 Corye, A., 1593, 1596 Cox, Sir R., 1690, 1700, 1702, 1703, 1707, 1711, 1714, 1732. Crampton, P. C., 1830, 1834, 1837. Cressy, H., 1633, 1643. Crookshank, A., 1783,1900, 1813 Curran, J.P., 1805, 1813, 1816. Curry, W., 1838. Curwen, H., 1558, 1566. Cusake, A., 1672, 1681. Cusake, R., 1560, 1569.

Dalton T., 1725, 1727, 1730. Daly, D., 1686,1689, 1690. Daly St G., 1798, 1800, 1803, 1820, 1822. Davys, Sir J., 1603, 1606, 1619. Davys, Sir W., 1675, 1676, 1680, 1685, 1687. Dawson A., 1741, 1760, 1768, 1774. Day, R., 1797, 1818.


text:
Author:Braman Blanchard Adams

Works

 * (Accident Statistics)
 * (Army Signalling (in part) and Railway Signalling (in part))

title: Author:Braman Blanchard Adams


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Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/452

 414 her bundle for her. He told her, too, before starting on their journey to bathe her eyes in the well. This she did; and she found her eyes come back to her, and she could see as well as ever. So the young man and the little girl went along together until they arrived at her father's cottage; and when the bag was opened there was all sorts of money in it, and when the bundle was opened there was all sorts of fine clothes in it. And the little girl married the young man, and they lived happy ever after.

Now, when the other girl saw all the fine things her sister had got, she came to her father and said: "Father, give me a cake and a bottle of beer, and let me go and seek my fortune." Her father gave her a cake and a bottle of beer, and the same things happened to her as to her sister. But when the old man asked her for some dinner she said: "I haven't enough for myself, so I can't give you any;" and when she was at the green lady's house she didn't make the dust fly, and the green lady was cross with her; and when she went to the well and the fish got into her pails of water, she said the fishes were wet, sloppy things, and she wasn't going to mess her hands and clean frock with them, and she threw them back roughly into the well; and she said she wasn't going to drink nasty cold water for her supper when she could have nice bread and milk; and when the green lady took out her eyes for looking through the keyhole she didn't get a bag of money and a bundle of clothes for her wages, because she hadn't made the dust fly, and she had no one to help her and take her home. So she wandered about all night and all day, and she died; and no one knows where she was buried or what became of her.

''Told to me in childhood by Mary Ann Smith, nursemaid, a Hertfordshire woman, from what village or town I do not know. There should be another rhyme said when the girl is to bathe her eyes at the well, but I have no remembrance of it. The previous one said by the fish at the well is not complete; there were, I think, two or three more lines. Neither do I think the story is quite correct or its its original form; but this is as I learnt it as nearly as I can remember.''

A Variant(?) from Norfolk.

Once upon a time there was a poor old man who had three daughters, and the eldest said: "Father, give me a cake and a


text:
Author:Adelaide Mary Anderson

Works

 * (in part)

title: Author:Adelaide Mary Anderson


text:
Author:John Gregory Bourke

Works

 * The Moquis of Arizona [1874?]
 * The snake-dance of the Moquis of Arizona (1884)
 * "Popular medicine, customs and superstitions of the Rio Grande" (1894)
 * "On the Border with Crook" (1894)
 * "An Apache campaign in the Sierra Madre" (1886)
 * "The Medicine-Men Of The Apache" (1892)
 * Distillation by early American Indians (1894) [Distillation by early American Indians (1894)

title: Author:John Gregory Bourke


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Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/347

 Rh Mixed.

342. Dying man puts his seal in his mouth. This is pointed to as a sign that he was not murdered.

349. Palaman.—Witches' spells. Victims marked on the flesh.

357. A Jogi buried forty days underground.

393. Superstitions connected with building a new house.

396. The Jinns (or ghouls).

397. Bells offered to Mahadeva, and hung in his shrine.

430. "Counting spells": e.g. if you are angry, count a hundred and you will recover your temper.

438. Superstitions about oil.

452. Limit of sacred land determined by shooting an arrow.

453. Bird-lore: crow, cuckoo, jay, wagtail, and others.

W. H. D. R.

OBITUARY.

CAPT. J. G. BOURKE.

Only a year ago we were called upon to condole with the Société des Traditions Populaires in the loss of its president, M. Ploix. The American Folklore Society has now sustained a similar bereavement by the death of its president. Captain John Gregory Bourke. Every one who knows Capt. Bourke's writings will recognise what a valuable life his was, and will share in the sorrow felt by the members of the Society over which he had been called so recently to preside. The author of The Snake Dance of the MoguisMoquis [sic] of Arizona, the unwearied enquirer into the lore of the American aborigines, wall not soon be forgotten. He was born at Philadelphia in 1843, and, having passed the greater part of his life as a soldier in active service, was about to retire, in the hope of devoting himself more entirely to anthropological science. The disappointment of that hope by his untimely death is a serious blow to scientific studies.


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 454 The Apache has no temples, such as the Zunis and Moquis have in the underground estufas, or chambers devoted to religion, conference, and labour. Neither has he altars, niches, or shrines, unless in such a category be put the stone "prayer-heaps" described in the earlier pages of this article. Yet, if less attractive to the eye, his religion is less repugnant to decency. It contains fewer obscene suggestions of the Phallic worship once prevailing among all the inhabitants of Arizona, and in our own generation practised openly by the Zunis, who have orgies so disgusting that the merest allusion only is permissible; while the Moquis, until the last decade, indulged in bestiality and abominations.


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 wards was promoted to the deanery of St. Martin's. He was one of the twelve nominated on the king's side to draw up the provisions of Oxford in June 1258, and was continued in his office on swearing not to put the seal to any writ which had not the approbation of the council as well as the king.

On the flight of Ethelmar de Lusignan, bishop of Winchester, the king's half-brother, in 1259, the monks elected Wingham his successor. Anxious not to offend the king, he at first refused the honour, but afterwards prevailed on the king to accept him if Ethelmar did not succeed in obtaining consecration from the pope (, v. 731). He soon afterwards, however, accepted the bishopric of London. He was elected on 29 June 1259, received back the temporalities on 11 July, was consecrated on 15 Feb. 1260, and on 18 Oct. retired from the chancery. The king allowed him to keep his deanery and ten valuable prebends and rectories. He died on 13 July 1262, and was buried in his own cathedral. Another Henry de Wingham was prebendary of Newington and archdeacon of Middlesex in 1267, when he died (, ii. 327, 417).

WINI (d. 675?), bishop of London, was an Englishman, and probably a West-Saxon by birth, though consecrated by bishops of Gaul. He was made bishop of the western portion of the West-Saxons, with his see at Winchester, by [q. v.], king of the West-Saxons, though Agilbert already held the West-Saxon bishopric, having his see at Dorchester in Oxfordshire. Offended by this intrusion, Agilbert left his diocese, and Wini became sole bishop of the West-Saxons (, Hist. Eccl. iii. 7). Wini's intrusion is given by the chronicler under 660, but he says that Wini held the see for three years; he was certainly holding it in 665, and Florence of Worcester dates his expulsion 666; Dr. Bright adopts the chronicler's date 660. Bishop Stubbs suggests 663, which is apparently with good reason maintained by Mr. Plummer. When, probably in 666, or Chad [q. v.] came to him for consecration during a vacancy of the see of Canterbury, Wini performed the rite with the assistance of two British bishops, whom he invited to join him in spite of their holding to the Celtic Easter (ib. c. 28). He was expelled from his bishopric by Cenwalh in 666, for what reason is not known; he went to Wulfhere, king of the Mercians, and bought from him the see of London. He was not present at the synod of Hertford held by Theodore in 673. Rudborne preserves a legend that repenting of his simony he retired to Winchester, and lived there in penitence for the last three years of his life (Anglia Sacra, i. 192). This is exceedingly doubtful, for Bede says that he remained bishop of London until his death, which is supposed to have taken place in 675, the year of the consecration of his successor, [q. v.]

WINKWORTH, CATHERINE (1827–1878), author, was born in London at 20 Ely Place, Holborn, on 13 Sept. 1827. She was the fourth daughter of Henry Winkworth, a silk merchant, the youngest son of William Winkworth, an evangelical clergyman and a member of a Berkshire family. Her mother, Susanna Dickenson, was daughter of a Kentish yeoman farmer. In 1829 the Winkworths removed to Manchester, and there Catherine's education was chiefly carried on by governesses at home; she studied also under the Rev. William Gaskell and Dr. James Martineau. The family was always on intimate terms with the Gaskells, and Catherine declared that she owed to Mr. Gaskell her knowledge of English literature and her appreciation of style. On 21 April 1841 her mother died, and in 1845 her father married, as his second wife, Miss Leyburn. In the spring of that year Catherine went to Dresden to join an aunt who was living there in order to educate her daughters, and her residence there (she stayed until July 1846) gave an impetus to her study of German. In 1850 her father built himself a house at Alderley Edge, about fifteen miles from Manchester, where the family lived for about twelve years.

In 1853 Catherine published the first series of her ‘Lyra Germanica,’ translations made by herself of German hymns in common use. The first edition was soon sold out, and by 1857 the book was in a fifth. There have been twenty-three editions since. In 1858 a second series was published, and that volume has had twelve editions. A selection appeared in 1859. Catherine Winkworth's translations of German hymns are very


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Rh war. They were both most friendly critics, and as they knew I was aware of this, the correspondent finally ventured the remark, that he thought our soldiers fought even better than the Turks, but that on the whole our system of military administration seemed rather worse than that of the Greeks. As a nation we had prided ourselves on our business ability and adroitness in the arts of peace, while outsiders, at any rate, did not credit us with any especial warlike prowess; and it was curious that when war came we should have broken down precisely on the business and administrative side, while the fighting edge of the troops certainly left little to be desired.

I was very much touched by the devotion my men showed to me. After they had once become convinced that I would share their hardships, they made it a point that I should not suffer any hardships at all; and I really had an extremely easy time. Whether I had any food or not myself made no difference, as there were sure to be certain troopers, and, indeed, certain troop messes, on the lookout for me. If they had any beans they would send me over a cupful, or I would suddenly receive a present of doughnuts from some ex-roundup cook who had succeeded in obtaining a little flour and sugar, and if a man shot a guinea-hen it was all I could do to make him keep half of it for himself. Wright, the color sergeant, and Henry Bardshar,


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 widely used, and have done more to influence the modern use in England of German hymns than any other version. The translations are always faithful, and at the same time poetical.

Baron Bunsen suggested that the German hymn-tunes should be given, and in 1862 appeared ‘The Chorale Book for England,’ with music arranged by (Sir) [q. v.] and Otto Goldschmidt. A supplement to the ‘Chorale Book’ was published in 1865.

In consequence of pecuniary losses the Winkworths in 1862 removed to Clifton, where Catherine, in addition to literary work, threw herself heart and soul into the movement for the promotion of the higher education of women. She joined the committee formed for that object in 1868, and in 1870 became its secretary. Her main business was to find suitable lecturers, and here she had eminent success. Among those who gave discourses during her term of office were J. A. Symonds, Professor Nichol, F. W. Myers, Dr. Creighton, and Professor Bonamy Price. Classes were established to aid women who were preparing for the Cambridge higher local examination, and they had likewise a great success. The association took a large part in assisting the establishment of Bristol University College, and at Catherine Winkworth's death her friends raised a sum with which they founded in her memory two scholarships for women at the college. She was likewise governor of the Red Maids' school, Bristol, one of the promoters of the Clifton High school for girls, and from 1875 until her death a member of the council of Cheltenham Ladies' College. On 15 May 1869 her father died. In 1872 she went with her sister Susanna to Darmstadt, accompanying Miss Carpenter and Miss Florence Hill as delegates to the German conference on women's work, presided over by the Princess Alice.

Miss Winkworth died suddenly of heart disease on 1 July 1878 at Monnetier (near Geneva) in Savoy, whither she had gone to take charge of an invalid nephew. She was buried there. A monument to her memory was erected in Bristol Cathedral.

Other works by Catherine Winkworth are:
 * 1) ‘Life of Amelia Wilhelmina Sieveking from the German’ (the first half was translated by Miss Winkworth, who revised the whole; the second by a lady unnamed), 1863.
 * 2) ‘The Principles of Charitable Work as set forth in the Writings of A. W. Sieveking,’ 1863.
 * 3) ‘The Christian Singers of Germany,’ 1866; 1869.
 * 4) ‘Life of Pastor Fliedner, the Founder of the Kaiserswerth Sisterhood of Protestant Deaconesses, translated from the German,’ 1867.
 * 5) ‘Prayers from the Collection of Baron Bunsen,’ 1871.

Her eldest sister, (1820–1884), translator, was born in London on 13 Aug. 1820, and received much the same education as her sister Catherine. About 1850 Susanna told Mrs. Gaskell that she would like to translate the life of Niebuhr. Mrs. Gaskell mentioned this to Bunsen, who encouraged the idea. A meeting with Bunsen followed at Bonn, where Susanna stayed from August 1850 until May 1851. The acquaintance so begun influenced the literary work of both Susanna and Catherine. At one time indeed Susanna worked as a sort of literary secretary to Bunsen. Regarding the biography of Niebuhr, it was at first intended merely to translate Mme. Hensler's memoir, and to incorporate from her collection of his letters and essays those that seemed suitable. But so much fresh information was gained at Bonn that Susanna's book is, to all intents and purposes, an original work. It was refused by Longman and Murray, but was finally published in 1852 by Chapman & Hall in three volumes. The first edition sold rapidly. The second edition, published in 1853, incorporates the miscellaneous essays. In 1854 Susanna published her translation of the ‘Theologia Germanica,’ which takes its place beside the ‘Imitation’ in the literature of devotion. The treatise had been first discovered by Luther, and was published by him in 1516. The translation was made at the suggestion of Bunsen, whose letter to the translator is prefixed to the volume (cf., Memoir, ii. 342–6). Charles Kingsley provided a preface (cf., Letters and Memories, i. 423–7), and he wrote in 1856, ‘Your “Theologia” is being valued by every one to whom I have recommended it’ (ib. i. 498). A third edition appeared in 1859, and it has been since republished. In 1855 Miss Winkworth completed the ‘Life of Luther’ commenced by Archdeacon Hare. The volume really consists of explanatory matter to Gustav Koenig's historical engravings. All following section xiv. is Miss Winkworth's work. There was a second edition in 1858. In 1856 Miss Winkworth translated Bunsen's ‘Signs of the Times,’ and received 150l. for the work. Again, at Bunsen's suggestion she translated in 1857 Tauler's ‘Sermons.’ Bunsen wrote on 14 Sept. 1859 that Miss Winkworth sacrificed her health in her labours over Tauler. ‘Her historical treatment of the subject (he said) is admirable; she had, one may say, as good as no


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182 my orderly, always pitched and struck my tent and built me a bunk of bamboo poles, whenever we changed camp. So I personally endured very little discomfort; for, of course, no one minded the two or three days preceding or following each fight, when we all had to get along as best we could. Indeed, as long as we were under fire or in the immediate presence of the enemy, and I had plenty to do, there was nothing of which I could legitimately complain; and what I really did regard as hardships, my men did not object to—for later on, when we had some leisure, I would have given much for complete solitude and some good books.

Whether there was a truce, or whether, as sometimes happened, we were notified that there was no truce but merely a further cessation of hostilities by tacit agreement, or whether the fight was on, we kept equally vigilant watch, especially at night. In the trenches every fourth man kept awake, the others sleeping beside or behind him on their rifles; and the Cossack post and pickets were pushed out in advance beyond the edge of the jungle. At least once a night at some irregular hour I tried to visit every part of our line, especially if it was dark and rainy, although sometimes, when the lines were in charge of some officer like Wilcox or Kane, Greenway or Goodrich, I became lazy, took off my boots, and slept all night through. Sometimes at night


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Rh I went not only along the lines of our own brigade, but of the brigades adjoining. It was a matter of pride, not only with me, but with all our men, that the lines occupied by the Rough Riders should be at least as vigilantly guarded as the lines of any regular regiment. Sometimes at night, when I met other officers inspecting their lines, we would sit and talk over matters, and wonder what shape the outcome of the siege would take. We knew we would capture Santiago, but exactly how we would do it we could not tell. The failure to establish any depot for provisions on the fighting-line, where there was hardly ever more than twenty-four hours' food ahead, made the risk very serious. If a hurricane had struck the transports, scattering them to the four winds, or it three days of heavy rain had completely broken up our communication, as they assuredly would have done, we would have been at starvation point on the front; and while, of course, we would have lived through it somehow and would have taken the city, it would only have been after very disagreeable experiences. As soon as I was able I accumulated for my own regiment about forty-eight hours' hardtack and salt pork, which I kept so far as possible intact to provide against any emergency.

If the city could be taken without direct assault on the intrenchments and wire entanglements, we


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184 earnestly hoped it would be, for such an assault meant, as we knew by past experience, the loss of a quarter of the attacking regiments (and we were bound that the Rough Riders should be one of these attacking regiments, if the attack had to be made). There was, of course, nobody who would not rather have assaulted than have run the risk of failure; but we hoped the city would fall without need arising for us to suffer the great loss of life which a further assault would have entailed.

Naturally, the colonels and captains had nothing to say in the peace negotiations which dragged along for the week following the sending in the flag of truce. Each day we expected either to see the city surrender, or to be told to begin fighting again, and toward the end it grew so irksome that we would have welcomed even an assault in preference to further inaction. I used to discuss matters with the officers of my own regiment now and then, and with a few of the officers of the neighboring regiments with whom I had struck up a friendship—Parker, Stevens, Beck, Ayres, Morton, and Boughton. I also saw a good deal of the excellent officers on the staffs of Generals Wheeler and Sumner, especially Colonel Dorst, Colonel Garlington, Captain Howze, Captain Steele, Lieutenant Andrews, and Captain Astor Chanler, who, like myself, was a volunteer. Chanler was an old friend and a fellow


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Rh big-game hunter, who had done some good exploring work in Africa. I always wished I could have had him in my regiment. As for Dorst, he was peculiarly fitted to command a regiment. Although Howze and Andrews were not in my brigade I saw a great deal of them, especially of Howze, who would have made a nearly ideal regimental commander. They were both natural cavalry-men and of most enterprising natures, ever desirous of pushing to the front and of taking the boldest course. The view Howze always took of every emergency (a view which found prompt expression in his actions when the opportunity offered) made me fed like an elderly conservative.

The week of non-fighting was not all a period of truce; part of the time was passed under a kind of nondescript arrangement, when we were told not to attack ourselves, but to be ready at any moment to repulse an attack and to make preparations for meeting it. During these times I busied myself in putting our trenches into first-rate shape and in building bomb-proofs and traverses. One night I got a detail of sixty men from the First, Ninth, and Tenth, whose officers always helped us in every way, and with these, and with sixty of my own men, I dug a long, zigzag trench in advance of the salient of my line out to a knoll well in front, from which we could command the Spanish trenches and


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186 immediately ahead of us. On this knoll we made a kind of bastion consisting of a deep, semi-circular trench with sand-bags arranged along the edge so as to constitute a wall with loop-holes. Of course, when I came to dig this trench, I kept both Greenway and Goodrich supervising the work all night, and equally of course I got Parker and Stevens to help me. By employing as many men as we did we were able to get the work so far advanced as to provide against interruption before the moon rose, which was about midnight. Our pickets were thrown far out in the jungle, to keep back the Spanish pickets and prevent any interference with the diggers. The men seemed to think the work rather good fun than otherwise, the possibility of a brush with the Spaniards lending a zest that prevented its growing monotonous.

Parker had taken two of his Gatlings, removed the wheels, and mounted them in the trenches; also mounting the two automatic Colts where he deemed they could do best service. With the completion of the trenches, bomb-proofs, and traverses, and the mounting of these guns, the fortifications of the hill assumed quite a respectable character, and the Gatling men christened it Fort Roosevelt, by which name it afterward went.

During the truce various military attachés and


text: Author:Arnold Glover

title: Author:Arnold Glover


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Page:Folk-lore - A Quarterly Review. Volume 7, 1896.djvu/228

 MISCELLANEA.

.

following is a translation of an extract from the Sepher Raziel Hamalakh, or The Book of the Angel Raziel. Nothing definite can be said as to the date of this book, which Karpeles assigns to the Alexandrine period of the Jewish literature. Though some parts of the book are evidently very modern, some other parts must belong to a very ancient time, perhaps to a time when Jewish Aramaic was yet in use as a colloquial language. A tendency started by Graetz exists to think that the Jewish Kabbala is very modern. No doubt there are some modern insertions in the standard cabbalistic works, but parts of them belong to a very old date. As far back as the end of the ninth or the beginning of the tenth century A.D., Kabbala is mentioned as a science not only fully developed, but as a mark of a learned and pious man. (Sepher Tokhassin, a Toledo manuscript, edited by Dr. Ad. Neubauer, Anecdota Oxoniensia, Semitic series, vol. i., part vi., p. 112, line 9.) The following translation is made from the Warsaw edition of 1881, which is a reprint from the Wilna edition of 1877, and is identical with the last Lemberg edition. The full title of the book is: That is the Book of the First Man, given to him by the angel Raziel. The title is in the Chaldee language; the book itself is mixed. Some parts are in pure Chaldee, others in rabbinical Hebrew; two or three places are pure Hebrew. The place translated is on leaf 3A. The book begins by a prayer of Adam, in which he asks forgiveness for his sin. After he had prayed for three days the angel Raziel (the name Raziel means "mystery of God") brought him this book and told him of all the advantages to be derived from a knowledge of its contents (a story to the same effect is mentioned in the second surea of the Koran).


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Rh foreign officers came out to visit us. Two or three of the newspaper men, including Richard Harding Davis, Caspar Whitney, and John Fox, had already been out to see us, and had been in the trenches during the firing. Among the others were Captains Lee and Paget of the British army and navy, fine fellows, who really seemed to take as much pride in the feats of our men as if we had been bound together by the ties of a common nationality instead of the ties of race and speech kinship. Another English visitor was Sir Bryan Leighton, a thrice-welcome guest, for he most thoughtfully brought to me half a dozen little jars of deviled ham and potted fruit, which enabled me to summon various officers down to my tent and hold a feast. Count von Götzen, and a Norwegian attaché, Gedde, very good fellows both, were also out. One day we were visited by a traveling Russian, Prince X., a large, blond man, smooth and impenetrable. I introduced him to one of the regular army officers, a capital fighter and excellent fellow, who, however, viewed foreign international politics from a strictly trans-Mississippi standpoint. He hailed the Russian with frank kindness and took him off to show him around the trenches, chatting volubly, and calling him "Prince," much as Kentuckians call one another "Colonel." As I returned I heard him remarking: "You see, Prince, the great result of this war is that


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 They settled down at that time to an orderly life through their own efforts, when once they had gained faith in the divine; after which they continued at peace both with one another and with the outside tribes throughout the entire reign of Numa. He, no less than Romulus, seemed to have been provided for them by divine guidance; indeed, men who know Sabine history best declare that he was born on the same day that Rome was founded. In this way because of both of them the city quickly became strong and well ordered; for the one gave it practice in the arts of warfare, — of necessity, since it was but newly founded, — and the other taught it, in addition, the arts of peace, so that it became equally distinguished in each.

Thus, then, through both of them the city quickly became strong and well ordered; for Numa shaped its political and peaceable institutions, even as Romulus determined its military career.

Dio the Roman says that Janus, an ancient hero, because of his entertainment of Saturn, received the knowledge of the future and of the past, and that on this account he was represented with two faces by the Romans. From him the month of January was named, and the year takes its beginning from this same month.


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 Dio, Book I. "For in the beginning of some undertakings, when we are eagerly seeking certain ends, we gladly submit even to the expense involved."

Numa placed January at the beginning of the year.

[He died] after reigning forty-three years.


text: Dio's Roman History/Book I

title: Dio's Roman History/Book I


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 In tucto un giorno che sie stato mio! Le fallaci speranze e 'l van desio, Piangendo, amando, ardendo e sospirando— Ch' afietto alcun mortal non mi è piu nuovo— M' anno tenuto, ond' il conosco e pruovo: Lontan certo dal vero, Or com periglio pero; Che 'l breve tempo m' è venuto manco, Ne sarie ancor, se s'allungassi, stance. I' vo lasso, o'lme, ne so ben dove; Anzi temo, ch' il veggio, e 'l tempo andato Me 'l mostra, ne mi val, che gli ochi chiuda. Or che 'l tempo la scorza cangia e muda. La morte e l'alma insieme ognior fan pruove. La prima e la seconda, del mie stato. E s' io non sono errato,— Che Dio 'l voglia, ch' io sia!— L'etterna pena mia Nel mal libero inteso oprato vero Veggio, Signior, ne so quel ch' io mi spero. ("Poems," xlix.)

XI See pp. 93 and 94, note 3 Oltre qui fu, dove 'l mie amor mi tolse, Suo merce, il core e vi è piu la vita. Qui co' begli ochi mi promisse aita E co' medesmi qui tor me la volse. Quinci oltre mi lego, quivi mi sciolse. Per me qui piansi e con doglia infinita Da questo sasso vidi fai partita Colui, c' a me mi tolse e non mi volse. ("Poems," xxxv.)


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Page:Democracy and Education.djvu/136

1. .—The account of education given in our earlier chapters virtually anticipated the results reached in a discussion of the purport of education in a democratic community. For it assumed that the aim of education is to enable individuals to continue their education—or that the object and reward of learning is continued capacity for growth. Now this idea cannot be applied to all the members of a society except where intercourse of man with man is mutual, and except where there is adequate provision for the reconstruction of social habits and institutions by means of wide stimulation arising from equitably distributed interests. And this means a democratic society. In our search for aims in education, we are not concerned, therefore, with finding an end outside of the educative process to which education is subordinate. Our whole conception forbids. We are rather concerned with the contrast which exists when aims belong within the process in which they operate and when they are set up from without. And the latter state of affairs must obtain when social relationships are not equitably balanced. For in that case, some portions of the whole social group will find their aims determined by an external dictation; their aims will not arise from the free growth of their own experience, and their nominal aims will be means to more ulterior ends of others rather than truly their own.

Our first question is to define the nature of an aim so far as it falls within an activity, instead of being furnished from without. We approach the definition by a contrast of mere results with ends. Any exhibition of energy has results. The

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 [q. v.], he became a member of the Royal College of Surgeons of England in 1835, and graduated M.D. at Aberdeen in 1849. He had to pay the expenses of his own medical education, and did so by acting as a reporter for the ‘Times’ in the gallery of the House of Commons, and by writing small manuals for students on osteology, and on practical midwifery. In 1839 he published anonymously ‘Physic and Physicians,’ in two volumes, a collection of miscellaneous anecdotes about physicians and surgeons; and in 1840 ‘The Anatomy of Suicide,’ an endeavour to demonstrate that most suicides are not criminal, but are victims of mental disease. This was followed in 1843 by ‘The Plea of Insanity in Criminal Cases,’ and in 1845 by ‘The Incubation of Insanity.’ He was now regarded by the public as an authority in cases of insanity, and in 1847 opened two private lunatic asylums at Hammersmith, where he employed the humane method of treating lunatics which is now universal, but was then regarded as on its trial. He founded the ‘Quarterly Journal of Psychological Medicine’ in 1848, and continued it for sixteen years. When the Earl of Derby was installed as chancellor of the university of Oxford, the honorary degree of D.C.L. was conferred on Winslow on 9 June 1853. He continued to write numerous papers on insanity and on its relation to the laws, and in 1860 published ‘On the Obscure Diseases of the Brain and Mind,’ a work containing many interesting cases. In 1865, after recovering from a serious illness, he wrote ‘Light and its Influence’ and a short essay ‘On Uncontrollable Drunkenness.’ He was examined before a committee of the House of Commons in 1872 on this subject. The frequent establishment of the plea of insanity in criminal cases was largely due to his influence, and he was called as a witness in many celebrated trials. He died at Brighton on 3 March 1874, and was buried at Epping. The ‘Medical Circular’ for 16 March 1853 contains his portrait, engraved from a daguerreotype. One of his sons, Lyttelton Stewart Winslow, graduated in medicine and pursued the same studies.

[British Medical Journal, 1874, vol. i.; Medical Circular, 1853, vol. ii.; Lancet, 14 March 1874; Journal of Psychological Medicine, 1875, vol. i., edited by L. S. Winslow, M.D.; Works.]

WINSOR, FREDERICK ALBERT (1763–1830), one of the pioneers of gas-lighting, son of Friedrich Albrecht Winzer, was born in Brunswick in 1763. There is some reason to suppose that he was educated in Hamburg, where he early acquired English, and he seems to have resided in England before 1799. He appears to have been primarily a company-promoting ‘expert,’ but he was specially interested in the question of economic fuel, and in 1802, being then in Frankfort, he made a visit to Paris expressly to investigate the thermo-lamps which Philippe Lebon (d. 1804) had first exhibited in 1786, and for which he had obtained a brevet in 1799. William Murdock [q. v.] had been working in England upon somewhat similar lines (traced in the first instance, he admits, ‘by Dr. John Clayton, as far back as 1739’), and his experiments first yielded gas as a practical illuminant between 1792 and 1798, when he erected gasworks at the well-known Soho manufactory of Boulton & Watt, near Birmingham. A like project had been entertained by Archibald Cochrane, ninth earl of Dundonald [q. v.], in 1782–3; but, except in the case of Murdock and Lebon, experiments in gas-lighting had not progressed further than ‘philosophical fireworks,’ such as were exhibited by a German named Diller (d. 1789) in London. Diller appears to have taken his ‘fireworks’ to Paris and exhibited them to the Académie des Sciences (see Journal de Physique, September 1787). Similar ‘fireworks’ were exhibited by Cartwright at the Lyceum Theatre in May 1800 (Times, 17 May). The inhabitants of London were, nevertheless, extremely sceptical as to the feasibility of gas-lighting when Winsor returned to England at the close of 1803 and commenced a series of lectures at the Lyceum Theatre (for an advertisement of the lectures see Times, 21 Sept. 1804). He kept secret as a profound mystery his method of procuring and purifying the gas; but he showed the method of conveying it to the different rooms of a house. He exhibited a chandelier ‘in the form of a long flexible tube suspended from the ceiling communicating at the end with a burner, designed with much taste, being a cupid grasping a torch with one hand and holding the tube with the other.’ He explained how the form of the flame could be modified, and demonstrated that the flame was not liable to be extinguished by wind or rain, that it produced no smoke, and did not scatter dangerous sparks. His perseverance and sanguine temper are said to have been of the greatest service in making the matter known to the public, but he was deficient both in chemical knowledge and in mechanical skill. He obtained a hold over the mind of a retired coach-maker named Kenzie, who lived in Queen Street, Hyde Park, and this patron lent him his premises for gasworks.


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118 wind blows about the sands of the desert; the position of the grains is changed. Here is a result, an effect, but not an end. For there is nothing in the outcome which completes or fulfills what went before it. There is mere spatial redistribution. One state of affairs is just as good as any other. Consequently there is no basis upon which to select an earlier state of affairs as a beginning, a later as an end, and to consider what intervenes as a process of transformation and realization.

Consider for example the activities of bees in contrast with the changes in the sands when the wind blows them about. The results of the bees' actions may be called ends not because they are designed or consciously intended, but because they are true terminations or completions of what has preceded. When the bees gather pollen and make wax and build cells, each step prepares the way for the next. When cells are built, the queen lays eggs in them; when eggs are laid, they are sealed and bees brood them and keep them at a temperature required to hatch them. When they are hatched, bees feed the young till they can take care of themselves. Now we are so familiar with such facts, that we are apt to dismiss them on the ground that life and instinct are a kind of miraculous thing anyway. Thus we fail to note what the essential characteristic of the event is; namely, the significance of the temporal place and order of each element; the way each prior event leads into its successor while the successor takes up what is furnished and utilizes it for some other stage, until we arrive at the end, which, as it were, summarizes and finishes off the process.

Since aims relate always to results, the first thing to look to when it is a question of aims, is whether the work assigned possesses intrinsic continuity. Or is it a mere serial aggregate of acts, first doing one thing and then another? To talk about an educational aim when approximately each act of a pupil is dictated by the teacher, when the only order in the sequence of his acts is that which comes from the assignment of

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 On 18 May 1804, being then ‘of Cheapside, merchant,’ Winsor obtained a patent (No. 2764) for an ‘improved oven, stove, or apparatus for the purpose of extracting inflammable air, oil, pitch, tar, and acids, and reducing into coke and charcoal all kinds of fuel’ (Ann. Reg. 1804, p. 825). Towards the close of 1806 Winsor removed his exhibition to 97 Pall Mall, where early in 1807 he ‘lighted up a part of one side of the street, which was the first instance of this kind of light being applied to such a purpose in London’ (, Hist. Sketch of Gas-Lighting, 1827). His gas was sneered at as offensive, dangerous, expensive, and unmanageable, but Winsor was not deterred from his purpose. Besides a number of bombastic pamphlets and advertisements, he issued at the close of 1807 a flaming prospectus of ‘The New Patriotic Imperial and National Light and Heat Company.’ He calculated that if the operations which he proposed were properly conducted the net annual profits would amount to over 229,000,000l., and that after giving over nine-tenths of that sum towards the redemption of the National Debt, there would still remain a total profit of 570l. to be paid to the subscribers for every 5l. of deposit. Winsor is said to have raised nearly 50,000l. by subscription, but, large as was the amount, he was not enriched by it, for the whole was expended upon his projects. The retort in which he distilled was ‘an iron vessel, similar to a pot with a lid, well fitted and luted to the top of it. To the centre of the lid a pipe was fixed to convey the gas to his condensing vessel, which was a circular cistern, made of a conical form, broader at the bottom than at the top; it was divided into two or three separate compartments, and the plates that formed the division were perforated with a great number of holes, in order to spread the gas as it passed through them, to purify it from the sulphuretted hydrogen and ammonia.’ But this operation was very imperfectly performed, and the gas, being burnt in an extremely impure state, emitted a pungent smell. To improve this he had recourse to lime as a purifier, with moderately successful results. His pipes were mostly of lead, only those parts which connected them with the burners being made of copper, and his burners were argands, jets, and bats-wings. On 20 Feb. 1807 Winsor obtained a second patent (No. 3016) for a new gas furnace and purifier; his later patents (Nos. 3113 and 3200) for refining the gas so as to deprive it of all disagreeable odour during combustion are dated 3 March 1808 and 7 Feb. 1809. On 3 Aug. 1809 he obtained a patent (No. 3253) for ‘a fixed and moveable telegraphic lighthouse, for signals of intelligence in rain, storm, and darkness.’

In 1809, after having moderated the terms of his prospectus, Winsor supported the Light and Heat Company's application to parliament for a charter. The application was opposed by William Murdock and James Watt the younger. Henry Brougham on their behalf launched the shafts of his ridicule against the financial side of the scheme as expounded in Winsor's advertisements, and Walter Scott wrote that he must be a madman who proposed to light London with smoke. The bill was thrown out, but the ‘Westminster Gas Light and Coke Company,’ as the corporation now termed themselves, obtained their act on 9 June 1810. They were henceforth advised, not by Winsor, but by Samuel Clegg [q. v.], an old disciple of Murdock.

Winsor proceeded to Paris in 1815, his ‘brevet d'importation’ being dated 1 Dec. 1815, and he set to work at once to found a gas-lighting company in that city. In order to conciliate French opinion, he stated that in 1802 he had been one of the first to render tribute to Lebon as the original inventor of the gas oven (Journal des Débats, 9 July 1823). In January 1817 he lit up the Passage des Panoramas with gas, which he applied next to the Luxembourg and the Odéon arcade, but his company made small progress and was liquidated in 1819. Little further advance seems to have been made in Paris until the formation of the Manby-Wilson company about 1828. With this firm Winsor is not known to have been connected. He died at Paris on 11 May 1830 (Times, 17 May), and was buried in the cemetery of Père la Chaise. A cenotaph was erected to his memory in Kensal Green cemetery with the inscription, ‘At evening time it shall be light.—Zach. xiv. 7.’

A son,, ‘junior’ (1797–1874), of Shooter's Hill, born at Vienna in 1797, married, in June 1819, Catherine Hunter of Brunswick Square, London (Monthly Mag. xlvii. 564). He was called to the bar from the Middle Temple on 31 Jan. 1840, and obtained a patent (No. 9600) for the ‘production of light’ as late as January 1843. An excellent linguist, he was for many years director and secretary of the French Protestant Hospital. He died on 7 June 1874, aged 77 (Law Times, 18 July).

Winsor's publications include: 1. ‘Description of the Thermo-lamp invented by Lebon of Paris, published with remarks by F. A. W—— of London,’ in parallel


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Rh lessons and the giving of directions by another, is to talk nonsense. It is equally fatal to an aim to permit capricious or discontinuous action in the name of spontaneous self-expression. An aim implies an orderly and ordered activity, one in which the order consists in the progressive completing of a process. Given an activity having a time span and cumulative growth within the time succession, and aim means foresight in advance of the end or possible termination. If bees anticipated the consequences of their activity, if they perceived their end in imaginative foresight, they would have the primary element in an aim. Hence it is nonsense to talk about the aim of education—or any other undertaking—where conditions do not permit of foresight of results, and do not stimulate a person to look ahead to see what the outcome of a given activity is to be.

In the next place the aim as a foreseen end gives direction to the activity; it is not an idle view of a mere spectator, but influences the steps taken to reach the end. The foresight functions in three ways. In the first place, it involves careful observation of the given conditions to see what are the means available for reaching the end, and to discover the hindrances in the way. In the second place, it suggests the proper order or sequence in the use of means. It facilitates an economical selection and arrangement. In the third place, it makes choice of alternatives possible. If we can predict the outcome of acting this way or that, we can then compare the value of the two courses of action; we can pass judgment upon their relative desirability. If we know that stagnant water breeds mosquitoes and that they are likely to carry disease, we can, disliking that anticipated result, take steps to avert it. Since we do not anticipate results as mere intellectual onlookers, but as persons concerned in the outcome, we are partakers in the process which produces the result. We intervene to bring about this result or that.

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Author:Herbert William Blunt

Works

 * (History)

title: Author:Herbert William Blunt


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120 Of course these three points are closely connected with one another. We can definitely foresee results only as we make careful scrutiny of present conditions, and the importance of the outcome supplies the motive for observations. The more adequate our observations, the more varied is the scene of conditions and obstructions that presents itself, and the more numerous are the alternatives between which choice may be made. In turn, the more numerous the recognized possibilities of the situation, or alternatives of action, the more meaning does the chosen activity possess, and the more flexibly controllable is it. Where only a single outcome has been thought of, the mind has nothing else to think of; the meaning attaching to the act is limited. One only steams ahead toward the mark. Sometimes such a narrow course may be effective. But if unexpected difficulties offer themselves, one has not as many resources at command as if he had chosen the same line of action after a broader survey of the possibilities of the field. He cannot make needed readjustments readily.

The net conclusion is that acting with an aim is all one with acting intelligently. To foresee a terminus of an act is to have a basis upon which to observe, to select, and to order objects and our own capacities. To do these things means to have a mind—for mind is precisely intentional purposeful activity controlled by perception of facts and their relationships to one another. To have a mind to do a thing is to foresee a future possibility; it is to have a plan for its accomplishment; it is to note the means which make the plan capable of execution and the obstructions in the way,—or, if it is really a mind to do the thing and not a vague aspiration—it is to have a plan which takes account of resources and difficulties. Mind is capacity to refer present conditions to future results, and future consequences to present conditions. And these traits are just what is meant by having an aim or a purpose. A man is stupid or blind or

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Rh in mind—just in the degree in which in any activity he does not know what he is about, namely, the probable consequences of his acts. A man is imperfectly intelligent when he contents himself with looser guesses about the outcome than is needful, just taking a chance with his luck, or when he forms plans apart from study of the actual conditions, including his own capacities. Such relative absence of mind means to make our feelings the measure of what is to happen. To be intelligent we must "stop, look, listen" in making the plan of an activity.

To identify acting with an aim and intelligent activity is enough to show its value—its function in experience. We are only too given to making an entity out of the abstract noun 'consciousness.' We forget that it comes from the adjective 'conscious.' To be conscious is to be aware of what we are about; conscious signifies the deliberate, observant, planning traits of activity. Consciousness is nothing which we have which gazes idly on the scene around one or which has impressions made upon it by physical things; it is a name for the purposeful quality of an activity, for the fact that it is directed by an aim. Put the other way about, to have an aim is to act with meaning, not like an automatic machine; it is to mean to do something and to perceive the meaning of things in the light of that intent.

2. .—We may apply the results of our discussion to a consideration of the criteria involved in a correct establishing of aims. (1) The aim set up must be an outgrowth of existing conditions. It must be based upon a consideration of what is already going on; upon the resources and difficulties of the situation. Theories about the proper end of our activities—educational and moral theories—often violate this principle. They assume ends lying outside our activities; ends foreign to the concrete make-up of the situation; ends which issue from some outside source. Then the problem is to bring our activities to bear

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122 upon the realization of these externally supplied ends. They are something for which we ought to act. In any case such 'aims' limit intelligence; they are not the expression of mind in foresight, observation, and choice of the better among alternative possibilities. They limit intelligence because, given ready-made, they must be imposed by some authority external to intelligence, leaving to the latter nothing but a mechanical choice of means.

(2) We have spoken as if aims could be completely formed prior to the attempt to realize them. This impression must now be qualified. The aim as it first emerges is a mere tentative sketch. The act of striving to realize it tests its worth. If it suffices to direct activity successfully, nothing more is required, since its whole function is to set a mark in advance; and at times a mere hint may suffice. But usually—at least in complicated situations—acting upon it brings to light conditions which had been overlooked. This calls for revision of the original aim; it has to be added to and subtracted from. An aim must, then, be flexible; it must be capable of alteration to meet circumstances. An end established externally to the process of action is always rigid. Being inserted or imposed from without, it is not supposed to have a working relationship to the concrete conditions of the situation. What happens in the course of action neither confirms, refutes, nor alters it. Such an end can only be insisted upon. The failure that results from its lack of adaptation is attributed simply to the perverseness of conditions, not to the fact that the end is not reasonable under the circumstances. The value of a legitimate aim, on the contrary, lies in the fact that we can use it to change conditions. It is a method for dealing with conditions so as to effect desirable alterations in them. A farmer who should passively accept things just as he finds them would make as great a mistake as he who framed his plans in complete disregard of what soil, climate, etc., permit. One of the evils of an abstract or

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Rh remote external aim in education is that its very inapplicability in practice is likely to react into a haphazard snatching at immediate conditions. A good aim surveys the present state of experience of pupils, and forming a tentative plan of treatment, keeps the plan constantly in view and yet modifies it as conditions develop. The aim, in short, is experimental, and hence constantly growing as it is tested in action.

(3) The aim must always represent a freeing of activities. The term end in view is suggestive, for it puts before the mind the termination or conclusion of some process. The only way in which we can define an activity is by putting before ourselves the objects in which it terminates—as one's aim in shooting is the target. But we must remember that the object is only a mark or sign by which the mind specifies the activity one desires to carry out. Strictly speaking, not the target but hitting the target is the end in view; one takes aim by means of the target, but also by the sight on the gun. The different objects which are thought of are means of directing the activity. Thus one aims at, say, a rabbit; what he wants is to shoot straight: a certain kind of activity. Or, if it is the rabbit he wants, it is not rabbit apart from his activity, but as a factor in activity; he wants to eat the rabbit, or to show it as evidence of his marksmanship—he wants to do something with it. The doing with the thing, not the thing in isolation, is his end. The object is but a phase of the active end,—continuing the activity successfully. This is what is meant by the phrase, used above, 'freeing activity.'

In contrast with fulfilling some process in order that activity may go on, stands the static character of an end which is imposed from without the activity. It is always conceived of as fixed; it is something to be attained and possessed. When one has such a notion, activity is a mere unavoidable means to something else; it is not significant or important on its own account. As compared with the end it is but a necessary

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124 evil; something which must be gone through before one can reach the object which is alone worth while. In other words, the external idea of the aim leads to a separation of means from end, while an end which grows up within an activity as plan for its direction is always both ends and means, the distinction being only one of convenience. Every means is a temporary end until we have attained it. Every end becomes a means of carrying activity further as soon as it is achieved. We call it end when it marks off the future direction of the activity in which we are engaged; means when it marks off the present direction. Every divorce of end from means diminishes by that much the significance of the activity and tends to reduce it to a drudgery from which one would escape if he could. A farmer has to use plants and animals to carry on his farming activities. It certainly makes a great difference to his life whether he is fond of them, or whether he regards them merely as means which he has to employ to get something else in which alone he is interested. In the former case, his entire course of activity is significant; each phase of it has its own value. He has the experience of realizing his end at every stage; the postponed aim, or end in view, being merely a sight ahead by which to keep his activity going fully and freely. For if he does not look ahead, he is more likely to find himself blocked. The aim is as definitely a means of action as is any other portion of an activity.

3. .—There is nothing peculiar about educational aims. They are just like aims in any directed occupation. The educator, like the farmer, has certain things to do, certain resources with which to do, and certain obstacles with which to contend. The conditions with which the farmer deals, whether as obstacles or resources, have their own structure and operation independently of any purpose of his. Seeds sprout, rain falls, the sun shines, insects devour, blight comes, the seasons change. His aim is simply to utilize these various conditions; to make his activities and

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Rh "Then the angel Raziel opened the book and read unto Adam. And it came to pass that when Adam heard the words of this holy book from the lips of the angel Raziel, he trembling fell on his face. And the angel said, 'Adam, rise and be strong; do not tremble and do not be afraid, but take this book from my hand and keep to it, for from it will you get knowledge and wisdom, and from it will you learn what will befall everyone.' And at the time when Adam took this book a fire arose on the shore of the river, and the angel went up to Heaven in the midst of the fire. Then [i.e. seeing it] Adam knew and understood that it was an angel, and by an angel [in my copy mlkh is printed, but it is evidently a mistake for ml'kh] this book was sent to him; and he kept it therefore in holiness and pureness. These are the words of the book: If a man be wishing to prosper and to make anything out of it, let him count three days before the beginning of the month, and let him eat nothing forbidden by the law, or having blood in it; let him drink no wine and approach no woman; let him wash himself with water during these days before the rising of the sun; let him bring two white doves and cut their throats with a copper knife with both sides sharp, so that he may cut one dove with one side and the other dove with the other side. Then let him take out their intestines and wash them with water. Let him bring some old wine, pure perfume, and some clean and pure honey, mix them up and fill with this mixture the intestines of the doves. Afterwards let him put the intestines so filled up on burning embers before the rising of the morning aurora; let him walk round about it in a white dress, and barefooted; let him mention the names of the angels serving in the month when he is praying [evidently angels of the stars of this month are meant. Later in the book the names of the angels are given, and I think that some day later on the theory that Jewish mysticism is not an invention of the Rabbis, but a remnant of some heathen religion, perhaps the religion of Babylon, will not seem quite untenable], and let him burn all the pieces sacrificed; every piece three times in a day; on the third day let him bring the ashes, spread them on the floor, sleep on them, and mention the names [shēm—here as well as elsewhere—can mean not only name, but also magical formula causing a certain supernatural being to give assistance to the person using it. This signification probably arose from the attribution of magical power to the sacred name