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 Rh

This is thy remedy against the shot of the elves,

This is thy remedy against the shot of the hag,

I will help thee!

[To the evil spirits] Flee to the mountain-head!

[To the patient] Whole be thou, The Lord help thee!”

This magnificent incantation concludes here with the rubric “Here take the knife (seax), and put it in water,”—no doubt for the purpose of immediate administration. The knife was dipped into water, and the water drunk by the patient, in the very same way that water in which a stone implement has been dipped is to this day medicinally drunk not only, as I myself am aware, by the Malays, but by very many other races in the earlier stages of culture. The word sax or seax is of especial interest. The Anglo-Saxon form was seax, the Mercian sax, and they are both not borrowed from but cognate with the Latin saxum, which even in Latin meant a weapon, (as in Vergil, Aeneid, Bk. I. jamque faces, et saxa volant). It may well be that originally to the Anglo-Saxons, as well as to the Romans, saxum was once a stone, but of this stage there is no trace in Anglo-Saxon, whereas “stone” is the quite regular and usual meaning of the word in Latin, the records of which go back to nearly 1000 years earlier than our existing Anglo-Saxon records, the date of these particular charms being perhaps about the tenth century.

So in the Icelandic legend of Gylfaginning, one of Thor’s three precious things is the hammer “that giants and ogres know well, when it comes flying through the air,” and this hammer is believed by Montelius to have been a development from the sun-god’s axe, a fact which brings these old Scandinavian beliefs very near to those contained in our own English charms. It only remains to consider why the stone celt or other weapon was used as a remedy for anyone who had been wounded by a similar weapon. I believe the true reason for this to be precisely


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Rh drama. My memory of the day I alighted at Mr Paraday's door is a fresh memory of kindness, hospitality, compassion, and of the wonderful illuminating talk in which the welcome was conveyed. Some voice of the air had taught me the right moment, the moment of his life at which an act of unexpected young allegiance might most come home. He had recently recovered from a long, grave illness. I had gone to the neighbouring inn for the night, but I spent the evening in his company, and he insisted the next day on my sleeping under his roof. I had not an indefinite leave: Mr. Pinhorn supposed us to put our victims through on the gallop. It was later, in the office, that the step was elaborated and regulated. I fortified myself however, as my training had taught me to do, by the conviction that nothing could be more advantageous for my article than to be written in the very atmosphere. I said nothing to Mr. Paraday about it, but in the morning, after my removal from the inn, while he was occupied in his study, as he had notified me that he should need to be, I committed to paper the quintessence of my impressions. Then thinking to commend myself to Mr. Pinhorn by my celerity, I walked out and posted my little packet before luncheon. Once my paper was written I was free to stay on, and if it was designed to divert attention from my frivolity in so doing I could reflect with satisfaction that I had never been so clever. I don't mean to deny of course that I was aware it was much too good for Mr. Pinhorn; but I was equally conscious that Mr. Pinhorn had the supreme shrewdness of recognising from time to time the cases in which an article was not too bad only because it was too good, There was nothing he loved so much as to print on the right occasion a thing he hated. I had begun my visit to Mr. Paraday on a Monday, and on the Wednesday his book came out. A copy of it arrived by the first post, and he let me go out into the garden with

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

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12 with it immediately after breakfast. I read it from beginning to end that day, and in the evening he asked me to remain with him the rest of the week and over the Sunday.

That night my manuscript came back from Mr. Pinhorn, accompanied with a letter, of which the gist was the desire to know what I meant by sending him such stuff. That was the meaning of the question, if not exactly its form, and it made my mistake immense to me. Such as this mistake was I could now only look it in the face and accept it. I knew where I had failed, but it was exactly where I couldn't have succeeded. I had been sent down there to be personal, and in point of fact I hadn't been personal at all; what I had sent up to London was merely a little finicking, feverish study of my author's talent. Anything less relevant to Mr. Pinhorn's purpose couldn't well be imagined, and he was visibly angry at my having (at his expense, with a second-class ticket) approached the object of our arrangement only to be so deucedly distant. For myself, I knew but too well what had happened, and how a miracle—as pretty as some old miracle of legend—had been wrought on the spot to save me. There had been a big brush of wings, the flash of an opaline robe, and then, with a great cool stir of the air, the sense of an angel's having swooped down and caught me to his bosom. He held me only till the danger was over, and it all took place in a minute. With my manuscript back on my hands I understood the phenomenon better, and the reflections I made on it are what I meant, at the beginning of this anecdote, by my change of heart. Mr. Pinhorn's note was not only a rebuke decidedly stern, but an invitation immediately to send him (it was the case to say so) the genuine article, the revealing and reverberating sketch to the promise of which—and of which alone—I owed my squandered privilege. A week or two later I recast my peccant paper, and giving it a particular

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text:
User talk:46.241.190.33

Welcome

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title: User talk:46.241.190.33


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Page:Folk-lore - A Quarterly Review. Volume 24, 1913.djvu/19

 THE THIRTY-FIFTH ANNUAL REPORT OF THE COUNCIL.

Council have pleasure in reporting that during the year twenty-two new members have joined the Society, and that two libraries have been added to the roll of subscribers. There are, however, many well known libraries both in this country and on the Continent which have never yet subscribed to the Society, and the Council venture to hope that in view of the increasing interest in folklore and the wide range of matters dealt with in the journal and other publications of the Society some at least of these may be enrolled during the current year. On the other hand they have to record the unprecedented number of seven deaths, while there have been fifteen resignations, and five libraries or other institutions have withdrawn their subscriptions. The list of members and subscribers has been carefully revised, and the total number now stands at 424. Among those of whom the Society has been deprived by death are Mr. Andrew Lang, who became a member when the Society was formed in the year 1878, and Mr. V. F. Kirby and Mr. W. Ker, who had been members for upwards of twenty-seven and twenty-two years respectively. Tributes to the memory of Mr. Andrew Lang have already appeared in the pages of Folk-Lore ; and the votes of condolence with Mrs. Lang and the family of Mr. W. F. Kirby which were passed at the meeting of the Society held in December have been recorded in the minutes and will be printed in due course. Meetings of the Society have been held as follows : —

17th January, 1912. "The Ceremonial Customs of the British Gipsies." Mr. T. W. Thompson. 12th February. (Annual Meeting.) Presidential Address : "The Scientific Aspect of Folklore." Mr. W. Crooke.


text: The New Student's Reference Work/Ward, Artemas


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Rh particular application to Mr. Paraday's new book, obtained for it the hospitality of another journal, where, I must admit, Mr. Pinhorn was so far justified that it attracted not the least attention.

III

I was frankly, at the end of three days, a very prejudiced critic, so that one morning when, in the garden, Neil Paraday had offered to read me something I quite held my breath as I listened. It was the written scheme of another book—something he had put aside long ago, before his illness, and lately taken out again to reconsider. He had been turning it round when I came down upon him, and it had grown magnificently under this second hand. Loose, liberal, confident, it might have passed for a great gossiping, eloquent letter—the overflow into talk of an artist's amorous plan. The subject I thought singularly rich, quite the strongest he had yet treated; and this familiar statement of it, full too of fine maturities, was really, in summarised splendour, a mine of gold, a precious, independent work. I remember rather profanely wondering whether the ultimate production could possibly be so happy. His reading of the epistle, at any rate, made me feel as if I were, for the advantage of posterity, in close correspondence with him—were the distinguished person to whom it had been affectionately addressed. It was high distinction simply to be told such things. The idea he now communicated had all the freshness, the flushed fairness of the conception untouched and untried: it was Venus rising from the sea, before the airs had blown upon her. I had never been so throbbingly present at such an unveiling. But when he had tossed the last bright word after the

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8 20th March. "Guy Fawkes' Day." Miss Charlotte S. Burne.

17th April. "The "Dreamers" of the Mohave-Apache Tribe." Miss B. Freire Marreco.

15th May. "Cotswold Place- Lore and Customs." Miss J. B. Partridge. "Japanese Spirits, Mythology, and Folk-Tales." Mr. A. R. Wright.

19th June. "The Sociological Significance of Myth." Dr. W. H. R. Rivers.

20th November. "Modern Russian Popular Songs." Mr. M. Trophimoff.

18th December. "A Short Account of the Indians of the Issá-Japurá District (South America)." Captain T. W. Whiffen.

Mr. Wright's and Captain Whiffen's papers in May and December were illustrated by lantern-slides; and Mr. Trophimoff's paper in November was most effectively illustrated by the singing of several popular Russian songs by a company of singers whom he brought with him to the meeting.

Exhibits were on view at several of the meetings. In March Dr. Hildburgh exhibited a collection of Bavarian and Tyrolese charms; in April Miss Moutray Read, on behalf of Miss Haverfield, exhibited a box of playing-cards from Rajputana, and Miss Estella Canziani a clasp such as is sewn in the cinctures of women in certain parts of Savoy; in November Dr. Hildburgh exhibited and explained a number of Spanish charms and amulets against the Evil Eye; and in December Mr. Lovett exhibited some dolls representing sailors lost at sea, and Captain Whiffen a large number of objects illustrative of his paper, which were of special interest coming as they did from the district which is now notorious as the scene of the Putumayo atrocities. The clasp exhibited by Miss Canziani has been very kindly presented by her to the Society, and will in due course be placed in the Museum of Archæology and Ethnology at Cambridge. The Council are glad to be able to announce that Mr. Pendlebury has consented to act as the convener of the Exhibits and Museum Committee, and to make himself responsible for the arrangement of the objects exhibited at the meetings of the Society, and they hope


text:
Talk:Amazing Stories

Copyright information
I have moved this out of the header in the main space as I think it is more suitable for the talk page: Experimenter Publishing Company owned Amazing Stories in 1926 and Ziff-Davis Publishing owned it from 1938 to 1965. Based on searches of the copyright records, Ziff-Davis Publishing did not make it a practice to renew magazine copyrights.

A copyright to the cover art is claimed by the estate of Frank R. Paul. More information can be found at thisweb site On a personal note, I have tried to find renewals for Frank R. Paul and his artwork but I have been unsuccessful so far. I cannot prove it but I suspect that the claims of his estate are wrong. (Please don't take that as in any way official, it's just based on assorted web searches.) - AdamBMorgan (talk) 17:47, 5 June 2011 (UTC)
 * Note: I will, however, be adding scanned copies of these magazines, complete with cover images, at some point in the near to medium future. - AdamBMorgan (talk) 17:48, 5 June 2011 (UTC)

On finding this I immediately wondered "how is this out of copyright", and have just got back from looking at the Wikipedia articles for Copyright and List of countries' copyright length, and I was about to search for Copyright renewal before I thought of this talk page. Maybe a note in main space would be nice. 81.131.5.145 08:36, 29 June 2011 (UTC)
 * Take a look at http://www.copyright.cornell.edu/resources/publicdomain.cfm. Someone with specific knowledge of the work can tell you what they have done, however, as I understand it from their searches those works that we have reproduced have not had their copyright renewed within the requisite time period. — billinghurst  sDrewth  08:55, 29 June 2011 (UTC)
 * I've only throughly checked the 1926 issues so far but it is indeed because the copyrights were not renewed and so expired 28 years after publication. I have also made some general searches for Amazing Stories-related renewals, none of which turned up much in the way of renewals either.  It should also be pointed out that early issues relied heavily on H. G. Wells and Jules Verne, both of whom are now out of copyright due to age. - AdamBMorgan (talk) 10:19, 29 June 2011 (UTC)

 * Confirmed: they only started renewing copyright for 1954 and after, with six exception made by individual authors: Stanton A. Coblentz's The Blue Barbarians (1931), August Derleth's Island Out of Space (1950), Ward Moore's Swords of Peace (1950), Isaac Asimov's Satisfaction Guaranteed (1951), Henry Kuttner's Or Else (1952) and Robert A. Heinlein's Project Nightmare (1953). -- xensyria T 23:48, 8 February 2013 (UTC)

title: Talk:Amazing Stories


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Rh that in future the exhibits may once more be arranged as systematically as they were under the able direction of Mr. A. A. Gomme. The Council have made arrangements with the authorities of University College for holding the meetings of the Society in the room of the Women's Union on the ground floor of the College buildings, the refreshments after the meetings being served in the Council room on the same floor. The rooms are spacious, well warmed, and well lighted, and the Council are confident that the new arrangements will contribute materially to the comfort and convenience of members. Mr. R. W. Chambers, the Society's Hon. Librarian, has completed a card catalogue of the books and pamphlets in the possession of the Society, and reports that the library is in a very fragmentary and incomplete state, and that some expenditure on binding will be necessary in the coming year. Mrs. Lang has very kindly presented to the Society a number of books and pamphlets on folklore and kindred subjects which belonged to her late husband, and the Council invite similar gifts as additions to the Society's collection. It is intended later on to print a catalogue of the library for the use of members.

Dr. Gaster and Mr. Longworth Dames again attended the meeting of the Congress of Archæological Societies in July as delegates of the Society; and Miss Burne, Mr. Hartland, Sir E. Brabrook, and the President represented the Society at the British Association Meeting at Dundee in September.

The twenty-third volume of Folk-Lore has been issued during the year. The Council have again to thank Mr. Wright for editing the volume and compiling the index, and they are glad to be able to announce that he has consented to place his valuable services at the disposal of the Society during the current year. The Council feel that some apology is due to members for the non-appearance of the Bibliography of Folklore dealing with the year 1908,


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 early days nothing stayed the vengeance of the conquerors. Michael Angelo's best friends, including Battista della Palla, were the first to suffer. Michael Angelo hid himself, it is said, in the steeple of San Niccolò-oltr' Arno. He had good reasons for fear: the news had got abroad that he had intended to demolish the Palace of the Medici. But Clement VII. had not lost his affection for him. If we are to believe Sebastiano del Piombo, he had been deeply grieved by what he heard of Michael Angelo during the siege; but he contented himself with shrugging his shoulders and saying, "Michael Angelo is in the wrong; never have I harmed him." As soon as the anger of the proscribers was beginning to subside, Clement VII. wrote to Florence, directing that Michael Angelo should be found and, if he were willing to continue work on the tombs of the Medici, treated with all the respect he merited.

Michael Angelo came out from his hiding-place and resumed his work to the glory of those against whom he had fought. The unfortunate man did more: for Baccio Valori, the man who did the Pope's dirty work, the murderer of his friend Battista della Palla, he consented to carve his statue of "Apollo drawing an Arrow from his Quiver." Soon he was to disown the banished Florentines. Lamentable weakness on the part of a great man, forced to defend the life of his artistic dreams by acts of cowardice and against the murderous brutality of material strength, which could, at its will, have stifled


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14 the others, as I had seen cashiers in banks, weighing mounds of coin, drop a final sovereign into the tray, I became conscious of a sudden prudent alarm.

“My dear master, how, after all, are you going to do it?” I asked. “It's infinitely noble, but what time it will take, what patience and independence, what assured, what perfect conditions it will demand! Oh for a lone isle in a tepid sea!”

“Isn't this practically a lone isle, and aren't you, as an encircling medium, tepid enough?” he replied; alluding with a laugh to the wonder of my young admiration and the narrow limits of his little provincial home. “Time isn't what I've lacked hitherto: the question hasn't been to find it, but to use it. Of course my illness made a great hole, but I daresay there would have been a hole at any rate. The earth we tread has more pockets than a billiard-table. The great thing is now to keep on my feet.”

“That's exactly what I mean.”

Neil Paraday looked at me with eyes—such pleasant eyes as he had—in which, as I now recall their expression, I seem to have seen a dim imagination of his fate. He was fifty years old, and his illness had been cruel, his convalescence slow. “It isn't as if I weren't all right.”

“Oh, if you weren't all right I wouldn't look at you!” I tenderly said.

We had both got up, quickened by the full sound of it all, and he had lighted a cigarette. I had taken a fresh one, and, with an intenser smile, by way of answer to my exclamation, he touched it with the flame of his match. “If I weren't better I shouldn't have thought of that!” He flourished his epistle in his hand.

“I don't want to be discouraging, but that’s not true,” I returned. “I'm sure that during the months you lay here in pain you had visitations sublime. You thought of a thousand things. You

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10 which they hoped would have been ready a year ago ; they regret that unforeseen difficulties have prevented its completion, but have reason to anticipate that it may be issued shortly.

Notwithstanding the announcement made in the last Annual Report as to the extra volumes intended to be issued by the Society, the Council decided to issue Mrs. Gutch's collection of the East Riding of Yorkshire from printed sources as the extra volume for 1911 instead of for 1912, and the new edition of the Handbook of Folklore as the extra volume for 1912 instead of for 1911. Mrs. Gutch's collection is now in the hands of members, and the Handbook is in a forward state of preparation, and should be ready by the summer. The thanks of. the Society are due to Miss Burne for the enormous amount of time and labour she has bestowed upon the Handbook and the Council are confident that it will be recognised as a work of outstanding merit and permanent value. The extra volume for 1913 will be Mr. Simpkins' collections of the Folklore of Fifeshire, and of Clackmannan and Kinross, from printed sources. The Brand Committee, acting under the instructions of the Council, have drawn up a report of their two years' work in the compilation of a new edition of the Calendar volume of the Popular Antiquities. The Council regret that but little has resulted from their scheme for the affiliation of Anthropological Societies connected with the Universities, and for the admission of members of such societies to certain of the privileges of the Society in consideration of the payment of a nominal subscription. But the scheme is still on foot, and they hope that in the near future many University students may be enrolled as associate members of the Society. The sum received as members' subscriptions in 1912 was £446 7s. 0d., which included a life subscription of £4 6s. 0d. from one of the original members of the Society with whom the Council made a special arrangement allowing


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 him! It is not without reason that he was to devote the whole of the end of his life to the work of raising a superhuman monument to the Apostle Peter. More than once, like him, must he have wept on hearing the crowing of the cock. Forced into lying, reduced to flattering a Valori and to celebrating a Lorenzo, Duke of Urbino, he was consumed with sorrow and shame. He threw himself into his work, put into it all his useless rage. He did not carve the Medici, but statues representing his despair. When the lack of resemblance in his portraits of Julian and Lorenzo de' Medici was pointed out to him, he superbly replied, "Who will see it ten centuries hence?" One of them he called "Action"; the other, "Thought"; and the statues of the pedestal, which formed a commentary—"Day" and "Night," "Dawn" and "Twilight"—express all the exhausting suffering of life and his disdain of all things. These immortal symbols of human sorrow were finished in


text: The New Student's Reference Work/Ward, John Quincy Adams


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Rh him to compound for his future subscriptions at a reduced rate. In 1911 the receipts from the same source amounted to £454 15s. 0d., but in that year the Society received two life subscriptions of ten guineas each. The Council regret that there is no reduction in the amount due in respect of subscriptions in arrear, which now stands at £43. It is proposed to amend Rule III. of the Society's Rules by making the terms of composition more elastic. At present any member after paying a single subscription may become a Life Member upon payment of the sum of Ten Guineas, no matter what his age may be, and it costs a member of 30 or 40 years' standing precisely the same sum to compound for his future subscriptions. The Council are accordingly summoning a special meeting of the Society to be held immediately after the Annual Meeting, at which it will be proposed to cancel the existing rule, and to substitute for it a New Rule under which no member will be allowed to become a Life Member until after he has paid five subscriptions to the Society, and a sliding scale is fixed for compounding future subscriptions — fifteen, ten and five guineas being the amount payable according as a member has subscribed to the Society for five, ten or fifteen or more years. The Council feel that this modification in the existing rule will meet an objection to which expression has on several occasions been given by some of the older members of the Society. The salvage stock of the Society is not being disposed of so rapidly as the Council could wish. Applications for copies should be addressed to Mr. C. J. Tabor, The White House, Knotts Green, Essex, who undertakes to deal with them with the greatest despatch. The price is 4s. per volume, carriage free, with all faults. The Accounts and Balance Sheet for the year are submitted herewith. President. February, 1913.


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 70 identical with the reason for curing a snake-bitten man by the snake that bit him, i.e. that the patient by entering, so to speak, into ‘blood-brotherhood’ with the offending weapon, obtained relief. For we must remember that to them the weapon, like other inert objects, would yet be animate, as I shall hereafter show.

For classical times Mr. A. B. Cook may be relied upon, but Sir J. Evans quotes a remarkable passage referring to celts in Suetonius, who mentions, as an augury of Galba’s accession to the throne, that lightning fell into a lake in Cantabria and 12 axes were found, “a by no means ambiguous omen of empire,” (Galba, viii. c. 4).

With regard to the rest of Europe, those who wish may refer to Montelius, who traces the axe cult back to Perun, the god of thunder in Slavonia, and to Stone-Age examples in Ancient Gaul, Greece, and Scandinavia, where the thunder-god’s hammer was developed among natives who were familiar, or had been very recently familiar, with the use of stone implements. We should hardly have expected, therefore, to find it in either North or South America, though according to Evans it does occur in Brazil, which is a country that can hardly be considered free from European influence. The examples given by Tylor are not examples of flint implements being so regarded, but of natural stones (of flint etc.). He states, for instance, that

After giving several examples which have no direct


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 O^ ro ro CO M lO M "^ u o
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t-H Q < ^'" O ro O O O CO w ro O o - - - f- ■ ■ " O O ro^O C O O "^ 0OvCi>C)»"OfOt^ (*^o o a Ku-, -r" >- O fO P) M ' t! ■ 'r a K^ rt O in ~ Cl N o ^0 o fO - N o o u u < < ^ o o o ■O O to --- fO w C/3 ^i::: h b, 1 >>'aj" W o c u bJ • X of Secretary CM" 191 2, - ,, 191 1 and I ,, 1913 (in a ^ — '^ ^ ?..° ^ U c/: C 1) SJ
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Rh You think of more and more all the while. That's what makes you, if you will pardon my familiarity, so respectable. At a time when so many people are spent you come into your second wind. But, thank God, all the same, you're better! Thank God, too, you're not, as you were telling me yesterday, ‘successful’. If you weren't a failure, what would be the use of trying? That's my one reserve on the subject of your recovery that it makes you ‘score,’ as the newspapers say. It looks well in the newspapers, and almost anything that does that is horrible. We are happy to announce that Mr. Paraday, the celebrated author, is again in the enjoyment of excellent health. Somehow I shouldn't like to see it.” “You won't see it; I'm not in the least celebrated—my obscurity protects me. But couldn't you bear even to see I was dying or dead?” my companion asked.

“Dead–passe encore; there's nothing so safe. One never knows what a living artist may do—one has mourned so many. However, one must make the worst of it; you must be as dead as you can.”

“Don't I meet that condition in having just published a book?”

“Adequately, let us hope; for the book is verily a masterpiece.”

At this moment the parlour-maid appeared in the door that opened into the garden: Paraday lived at no great cost, and the frisk of petticoats, with a timorous “Sherry, sir?“ was about his modest mahogany. He allowed half his income to his wife, from whom he had succeeded in separating without redundancy of legend. I had a general faith in his having behaved well, and I had once, in London, taken Mrs. Paraday down to dinner. He now turned to speak to the maid, who offered him, on a tray, some card or note, while

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 M s? >vO O o>o "U- t IT) OvO lofv CO CO vO


text: The New Student's Reference Work/Ward, Mary Augusta Arnold


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 meet this evening saddened by the loss of a great personality, a scholar, a man of letters, a past President of this Society, a constant and valued contributor to our proceedings, Mr. Andrew Lang. So much has been said in the pages of Folk-Lore and elsewhere regarding his contributions to the literature of Anthropology and Folk-lore, that it is needless to discuss them in detail. Perhaps his most notable achievement was his criticism of the mythological school and his advocacy of anthropological methods in the investigation of popular belief and usage. Though his mind was of the critical rather than of the constructive type, he might have given to science a great book on the social aspects of folk belief and custom if, in the autumn of his life, he had been spared to concentrate his attention upon it. But this was not to be. By his premature death the world of science and literature has lost a scholar and this Society a friend, whose vacant seat at our council board will remind us of the vast knowledge stored within that busy brain, and of the critical powers and delicacy of style with which it was communicated. Mr. E. W. B. Nicholson, Bodley's Librarian, in spite of his devotion to other branches of learning, was able to prove, by his delightful book, Golspie: Contributions to its Folklore, how the services of school children can be utilised in the


text: 1911 Encyclopædia Britannica/Brazza

title: 1911 Encyclopædia Britannica/Brazza


text: The New Student's Reference Work/Ware, Mass.


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Rh cause of research. Mr. W. F. Kirby added to a wide knowledge of entomology a profound acquaintance with various branches of folklore, shown in his translation of the Kalevala, his Hero of Esthonia, and his notes contributed to Sir R. Burton's translation of The Book of the Thousand Nights and a Night. As we review our work in the past, we are often tempted to regret the chances which we have lost, the schemes which we have failed to accomplish, because the man and the money were lacking for their fulfilment. Of course, with a larger membership and more ample revenue, we could undertake many projects which, for the present, must remain only a pious aspiration. But, considering our limited resources, the published literature of our Society represents a substantial contribution to the knowledge of the mind of man in its primitive stages. By the organisation of anthropological studies in our leading universities, by our association in this room with scientific training in the heart of the Empire, we are doing much to impress the importance of the subject upon the rising generation of students. During the recent meeting of the British Association at Dundee, we succeeded in re-establishing, after some years of neglect, the study of folklore as a branch of the work of the Anthropological Section. Miss Burne, Mr. Hartland, and myself, as your representatives, supported by Scottish scholars like Canon Macculloch and Mr. Brodie Innes, discussed the racial element in the folklore of that country. We pointed out that, while older writers, from Sir Walter Scott to J. F. Campbell of Islay, J. G. Campbell, and W. Gregor, — to name only a few out of a long list of worthies, — did yeomen's service in exploring popular tradition, they have left few successors, and that, unless a fresh body of workers is prepared to take the field, much which it is now possible to collect will inevitably be lost. Considerable interest was displayed in the subject, and we may hope that the good seed which has been sown will


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58

So hard a rind, old tree, shielding so soft a heart, A woman's heart of tender little nestling leaves; Nor rind so hard but that a touch so soft can part, And spring's first baby-bud an easy passage cleaves.

I picture thee within with dainty satin sides, Where all the long day through the sleeping dryad dreams, But when the moon bends low and taps thee thrice she glides, Knowing the fairy knock, to bask within her beams.

And all the long night through, for him with eyes and ears, She sways within thine arms and sings a fairy tune, Till, startled with the dawn, she softly disappears, And sleeps and dreams again until the rising moon.

But with the peep of day great bands of heavenly birds Fill all thy branchy chambers with a thousand flutes, And with the torrid noon stroll up the weary herds, To seek thy friendly shade and doze about thy roots;

Till with the setting sun they turn them once more home: And, ere the moon dawns, for a brief enchanted space, Weary with million miles, the sore-spent star-beams come, And moths and bats hold witches' sabbath in the place.

And then I picture thee some bloodstained Holyrood, Dread haunted palace of the bat and owl, whence steal, Shrouded all day, lost murdered spirits of the wood, And fright young happy nests with homeless hoot and squeal.

Some

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 By Richard Le Gallienne

and mysterious brother, ere was yet of me   So much as men may poise upon a needle's end, Still shook with laughter all this monstrous might of thee, And still with haughty crest it called the morning friend.

Thy latticed column jetted up the bright blue air, Tall as a mast it was, and stronger than a tower; Three hundred winters had beheld thee mighty there, Before my little life had lived one little hour.

With rocky foot stern-set like iron in the land, With leafy rustling crest the morning sows with pearls, Huge as a minster, half in heaven men saw thee stand, Thy rugged girth the waists of fifty Eastern girls.

Knotted and warted, slabbed and armoured like the hide Of tropic elephant; unstormable and steep As some grim fortress with a princess-pearl inside, Where savage guardian faces beard the bastioned keep:

So

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 place in Ethiopia, after the king, and governor of Gojam, one of the largest and richest provinces in Abyssinia. But he soon after again forsook Jacob, swore allegiance to Socinios, and joined him.

content with all this, he began to form some new designs while with the court at Coga; and, having said to some of the king's servants, over wine, that it was prophesied to him he should kill three kings, which he had verified in two, and was waiting for the third, this speech was repeated to Socinios, who ordered Za Selasse to be apprehended; and, though he most justly deserved death, the king mercifully commuted his punishment to banishment to the top of Ourec Amba, which signifies the Great Mountain upon the high ridge, called Gusman, near the banks of the Nile; and, though close confined in the caves on the top of that mountain, after a year's imprisonment he escaped to Walaka, and there declared himself captain of a band of robbers, with which he infested the province of Gojam, when he was slain by a peasant, and his head cut off and sent to Socinios, who very much rejoiced in the present, and disposed of it as we have mentioned.

second piece of intelligence the emperor received was that in the mountains of Habab, contiguous to Masuah, where is the famous monastery of the monks of St Eustathius, called Bisan; a person appeared calling himself Jacob, son of Sertza Denghel, and pretending to have escaped from the battle of Lebart; thus, taking advantage of the circumstance of Jacob's body not having been found in the field among the dead after that engagement, he pretended he had been so grievously wounded in the teeth and face that it was


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 a vigorous pursuit, through a country where every inhabitant was an enemy. The king after this returned to his palace at Coga to finish the business he had in hand.

the mean time, a report was spread through all Tigré, that the king had been defeated by the Galla, and that Ras Sela Christos had repaired to Gondar in consequence of that disaster. The impostor Jacob lost no time in taking advantage of this report. He descended from his natural fortress, and, in conjunction with the governor of Axum, slew several people, and committed many ravages in Sire. The Ras no sooner learned that he was encamped on plain ground, than he presented himself with the little army he had before; and, though the odds against him were excessive, yet by his presence and conduct, the rebels, though they fought this time with more than ordinary obstinacy, were defeated with great loss, and their leader, the supposed Jacob, forced again to his inaccessible mountains.

having now finished the affairs which detained him at Coga, and being informed that the southern Galla, resenting the defeat of the Marawa, had entered into a league to invade Abyssinia with united forces, and a complete army to burn and lay waste the whole country between the Tacazze and Tzana, and to attack the emperor in his capital of Coga, which they were determined to destroy, sent orders to Kasmati Julius, his son-in-law, to join him immediately with what forces he had, as also to Kefla Christos; and, being joined by both these officers and their troops, he marched and took post at Ebenaat in the district of Belessen, in the way by which the Galla intended to pass to the capital, and he resolved to await them there.


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Rh

Some Rizzio nightingale that plained adulterous love Beneath the boudoir-bough of some fast-married bird, Some dove that cooed to some one else's lawful dove, And felt the dagger-beak pierce while his lady heard.

Then, maybe, dangling from thy gloomy gallows boughs, A human corpse swings, mournful, rattling bones and chains— His eighteenth century flesh hath fattened nineteenth century cows— Ghastly Æolian harp fingered of winds and rains.

Poor Rizpah comes to reap each newly-fallen bone That once thrilled soft, a little limb, within her womb; And mark yon alchemist, with zodiac-spangled zone, Wrenching the mandrake root that fattens in the gloom.

So rounds thy day, from maiden morn to haunted night, From larks and sunlit dreams to owl and gibbering ghost; A catacomb of dark, a sponge of living light, To the wide sea of air a green and welcome coast.

I seek a god, old tree: accept my worship, thou! All other gods have failed me always in my need. I hang my votive song beneath thy temple bough, Unto thy strength I cry—Old monster, be my creed!

Give me to clasp this earth with feeding roots like thine, To mount yon heaven with such star-aspiring head, Fill full with sap and buds this shrunken life of mine, And from my boughs O might such stalwart sons be shed!

With

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The Encyclopedia Americana (1920)/Boström, Christoffer Jacob

BOSTRÖM, bȯs'trem, Christoffer Jacob, Swedish philosopher: b. Pitea 1797; d. Upsala 1866. His life was practically spent in teaching at the University of Upsala where, after preparatory study, he received the appointment in 1838 of adjunct professor of philosophy and from 1840-63 was professor of practical philosophy. His writings, comparatively few in

number, edited by Edfelt, were published (Upsala 1883). “The most important systematic thinker of his country,” according to Falckenberg, his philosophy that of “rational idealism” as he termed it has exercised great influence in Sweden. Reality is presented only as spiritual: God as an absolute, self-conscious unity, in which all living beings are eternally and unchangeably contained, according to degree. The highest aim of humanity should be the conduct and behavior according to reason in harmony with the Divine; that of the state, like the individual should exist solely in God, and in its most perfect form should consist in the harmonious obedience of all its members to a constitutional monarch; while ultimate perfection should be an all-embracing system of such states governed in obedience to Universal Reason.


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60

With loving cheek pressed close against thy horny breast, I hear the roar of sap mounting within thy veins; Tingling with buds, thy great hands open towards the west, To catch the sweetheart wind that brings the sister rains.

O winds that blow from out the fruitful mouth of God, O rains that softly fall from his all-loving eyes, You that bring buds to trees and daisies to the sod, O God's best Angel of the Spring, in me arise.

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 notwithstanding the presence of Emana Christos, to strike terror into all the territory and towns of Dembea. Nothing was wanted but a king of the royal race for whom to fight. Without a chief of this kind, it was evident that the army, however often successful, would at last disperse. They, therefore, brought one Arzo, a prince of the royal blood, from his hiding-place in Begemder. Arzo, in return for a throne, conferred the place of Ras upon Melchizedec. Za Christos, son of Hatzir Abib, was appointed to the command of the army under him; and, having finished this and many such necessary preparatives, they marched straight to meet Emana Christos, with a better countenance than rebel armies generally bear.

was the 9th of March 1611, at 9 in the morning, when the two armies were first in light of each other, nor did they long delay coming to an engagement. The battle was very obstinate and bloody; Melchizedec re-established his character for worth, at least as a soldier; the same did Za Christos. Of the competitor Arzo, history makes no mention; his blood, probably, was too precious to risk the spilling of it, being so far-fetched as from king Solomon. After a most obstinate resistance, part of Za Christos's army was broken and put to flight; but it rallied so often, and sold the ground it yielded so dear, that it gave time to Emana Christos to come up to his army's assistance.

Ras, who was as brave a soldier as he was a wise and prudent general, saw it was a time when all should be risked, and threw himself into the midst of his enemies; and he was now arrived near the place where Melchizedec fought, when that rebel, seeing him advancing so fast


text: 1911 Encyclopædia Britannica/Boase, Henry Samuel


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Rh bearing on thunder-bolts, Tylor proceeds to describe the Peruvian belief about a deity called Catequil the Thunder-god, child of the Heaven-god, who in thunder-clap and flash hurls from his sling the small, round, smooth thunder-stones, treasured in the villages as fire-fetishes and charms, to kindle the flame of love. It will be observed here that Catequil's thunderbolts are also but stones, and certainly not stone implements.

Information as to the keraunic axehead seems, for whatever reason, very slight for China. We must hope that fuller information will turn up. Sir J. Evans states that in China celts are called lightning stones, (which suggests the keraunic belief), but Professor Giles, in a letter of May 25th, 1911, wrote to me:—

For the existence of the belief in Japan, we have the authority of Montelius and Evans.

A similarly disappointing result is obtained from Egypt, with regard to which Professor Flinders Petrie wrote to me on May 21st:—

“There is an abundance of stone implements in Egypt, of all periods. But I do not know that any beliefs about them existed either with reference to powdering them or as to a thunderbolt origin. The only suggestion to the contrary, which has come from Professor Newberry, of Liverpool, is, I understand, to the effect that belemnites occurring in the Eocene limestone at Ekhmein in Upper Egypt may have been regarded as a thunder-bolt, and may have suggested the standard of the god Min. The


text: The New Student's Reference Work/Warren, Pa.


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 72 question as to whether in this particular example we have a true thunderbolt belief, or merely one founded on European analogies, is a question upon which I myself am unable to enter." To this Professor Petrie added, "I have never met with pyrites nodules kept in graves or houses, except selected even balls for playing a game. Peculiar flints selected are often found, so the idea was familiar, but pyrites was unnoticed. One name for iron, however, was ba ne pat (iron of the sky), and this was applied both to haematite and native iron. The idea of meteoric iron was thus known, but the material was disregarded."

The only Egyptian example I have been able to find is described by Sir J. Evans, who says that a celt of nephrite engraved with gnostic inscriptions in Greek was found in Egypt many years ago, and appears to be unique.

In Africa the sole example of the keraunic belief given by Tylor is that of Djakuta or Jakuta, the Stone-Caster of the Yoruba, usually called Shango, the Thunder-god, who, as among so many other people who have forgotten their Stone Age, flings down from heaven the stone hatchets which are found in the ground and preserved as sacred objects. A fuller account of these Yoruba beliefs is given by Dwyer, who states that the ancient axeheads or celts found in the country and called adura are "messengers from," not the bolts of, Shonga the local Thunder-god, and that they have peculiar properties when "fresh." When a house is struck by lightning and fired, it is visited by the priests of Shonga, who are strongly "possessed" (by the spirit), and succeed in producing the thunder-stone from its ashes, a fee being charged by the priests for the performance. Mr. Dwyer could never ascertain where the stones came from, even the offer of heavy bribes failing to extract the information, the invariable reply being "they come from Shonga." Further, "if a person offends some of the Elders or commits some crime," his house will be burnt a few days afterwards,—the priests


text: The New Student's Reference Work/Wark, Hon. David


text:
The Encyclopedia Americana (1920)/Bostwick, Arthur Elmore

BOSTWICK, Arthur Elmore, American librarian and author: b. Litchfield, Conn., 8 March 1860. A student of Yale University, he received his Ph.D. degree in 1883, and taught for a short time, before engaging in literary work on Appleton's ‘Cyclopedia of American Biography,’ Appleton's ‘Annual Cyclopedia,’ Funk & Wagnall's ‘Standard Dictionary’ and, with J. D. Champlin, edited a popular ‘Young Folks' Cyclopedia of Games and Sports’ (1890). He received the appointments of chief librarian New York Free Circulating Library in 1895; of the Brooklyn Public Library in 1899; of the circulation department of the reorganized New York Public Library in 1901; and of the Saint Louis Public Library in 1909 when he also became president of the American Library Institute. He is the author of ‘The American Public Library’ (1910); ‘The Different West, as seen by a Transplanted Easterner’ (1913); ‘Earmarks of Literature’ (1914); ‘The Making of an American Library’ (1915).


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Rh will see to this,—and then the priests arrive and find the stone, and exact the usual heavy penalty. Again, a form of ordeal consists in drinking from a bowl of water in which either a thunder-stone or the skull of a person who has been killed by lightning has been dipped.

It may be concluded from the numerous accounts which refer to the keraunic belief either in Nigeria or other parts of West Africa that it is chiefly localized in that part of the continent, and indeed there does seem to be some good ground for thinking so. Mr. Henry Balfour, for instance, remarks that:—

Ellis gives a similar account of flint arrowheads and axes on the Slave Coast, among the Ewe-speaking people, who believe them to be "thunderbolts" associated with their god of lightning. In Benin, according to Mr. Balfour,


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40 becomes most effective when it pierces through the conventionalism of their time and penetrates into the very heart of the people. This is an ambitious programme which teaches us that our true work is only just beginning. But the more we extend the scheme of our enquiries, the more likely we are to win the support which our subject deserves. The increasing interest in the studies which we are pursuing encourages us to believe that we shall not fail to achieve success.


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 A SHORT ACCOUNT OF THE INDIANS OF THE ISSÁ-JAPURÁ DISTRICT (SOUTH AMERICA). BY CAPTAIN T. W. WHIFFEN, Fourteenth Hussars. (Read at Meeting, December 18th, 1912.) of the main artery of the great Amazonian system, between the Rio Negro and the Napo, both of which tributaries have long been known to the traveller, trader, and missionary, lies a great stretch of virgin forest, drained by the Issá and the Japurá rivers and their affluents. To the north of the Japura the watershed of an important tributary of the Negro, the Uaupes river, has also been more or less opened to European influences, but the Issá and Japurá basins remained unknown, and are to this day a veritable No-man's- land among the nations, claimed by Brazil, Peru, and Ecuador, but not administered by any : where never a king's writ can run, and where each man does what is, presumably, right in his own eyes and, frequently, egregiously wrong in his neighbour's. The main trend of the country is a gentle slope from north-west to south-east, not sufficient to make the river currents rapid in normal conditions, though the rate of descent naturally increases greatly when flood water is coming down. Inundations are frequent, and a great one probably occurs two or three times in a century. So it is not, therefore, surprising to find that these Indians have many stories of a Great Flood. The land between the river beds is broken by low parallel ranges of hills, densely wooded. Here and thereon higher


text: The New Student's Reference Work/Warsaw

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 Plate II. Plate 2 Folk-Lore, vol. 23.jpg THE VILLAGE OF HASÁKEUI. To face p. 82.


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 Plate III. Plate 3 Folk-Lore, vol. 23.jpg WEDDING PROCESSION AT HASÁKEUI. To face p. 84.


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42 ground a savannah, a natural geological outcrop, breaks the dense bush with a comparatively open space, where a totally distinct soil and flora will be found. The Boro explanation for these outcrops is that they are where Neva, the Good Spirit, spoke to the Indians when on a visit to earth, in recognition of which they are open to the sun and the sky to this day. The soil in the forest itself is dark and damp, built up of successive layers of decayed vegetable matter. The rainfall is excessive and continual, the temperature hardly varies throughout the year, and heavy storms are frequent, especially in February and September, which roughly stand in Amazonia for the seasons designated as the Rains elsewhere.

Though the forest abounds in flower-bearing plants and trees, fruits of gay colours, birds and insects of the brightest hues, it is a place of dull and oppressive gloom, for all the life, and light, and colouring are massed overhead in the treetops, hidden from sight by a density of foliage, and an intricate tangle of creepers and parasitical growths. The effect of existence in such environment is depressing in the extreme. Everything is against progress. All makes for a dead-level resignation to an intolerable but unavoidable fate. There are no roads of communication except the waterways. Life is a ceaseless warfare with certainly-hostile nature and probably-hostile man. These wild solitudes are inhabited by groups of Indians, as to whose origin and racial classification opinions are greatly divided. In the country now under discussion there are nine language-groups, — the Witoto, Boro, Andoke, Resigero, Muenane, Okaina or Dukaiya, Menimehe, Karahone, and Nonuya. It is with the first two, the Witoto and Boro, that we are mainly concerned. These two language-groups occupy roughly the centre of my field of exploration, and are separated from each other by the Dukaiya-speaking tribes. The Boro tongue is more


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 Plate IV.

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To face p. 86.


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 Plate V. Plate 5 Folk-Lore, vol. 23.jpg WOMEN ENTERING HOUSE OF BRIDES GODMOTHER TO FETCH DOWRY, HASÁKEUI. To face p. 88.


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Rh unintelligible to a Witoto than the speech of a Friesland Hollander would be to a Briton from the North, and these groups differ from each other not only in linguistic but in physical details. Their order in the cultural scale approximates to the physical features and colouring of the Indians belonging to the group. The Andoke and the Boro, the better-looking, better-developed, taller, and lighter-coloured groups, are also the most intellectual. The lighter-skinned Indians look down on and despise the darker tribes, and those of the lowest grades, such as the Maku, are regarded as slave tribes by all the others. There is extreme animosity between the different groups, in addition to recurrent warfare between individual tribes of each group. These patrilineal exogamous tribes dwell apart, and but little communication exists between even those of the same language-group. There is no organised trade, no recognised trade routes nor trade centres. An intermittent, irregular barter is carried on by individuals only. Every tribe has one, (or possibly two), maloka, a tribal house in which every member of the tribe has a right to food and lodging. Every maloka has its absolutely independent Chief, who is subservient to no higher power, answerable only to his own tribal council. The maloka are built on a wooden framework, and thatched from the ridge-pole almost to the ground with layers of palm leaves. The average size of these buildings is about seventy feet in diameter, but they differ in accordance with the numbers of the tribes. They are not permanent habitations. After two or three years the maloka ceases to be weather-proof ; the soil of the plantation also is impoverished by successive cropping. No attempt to better either is made. The community merely abandons its old headquarters, and makes tracks for another site. The forest furnishes all it needs for house-building ; fresh ground is cleared for the plantation ; and life continues as of old. A further reason that induces the Indian to submit to these unsettled conditions


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44 is that, despite all possible caution, tracks must get worn through the bush converging on the homestead, and a path is simply an invitation to an enemy. Safety lies in isolation and secrecy, for no other attempt at defensive measures is ever made, except to dig pits in the forest avenues and arm them with poisoned stakes to trap an enemy, be it man or beast. Inside the maloka, or tribal lodge, cornered by the four great posts that support the framework, is a clear space, which is used as a dancing ground. One end of the building is set apart for the Chief and his women ; the rest of the space round the maloka, between the outer wall and the central square, is allotted to the families of the tribe. There are no partitions, but each has its fire, made of three logs set endways, and by this are slung the three family hammocks in a triangle. But, in addition to his quarters in the tribal house, any man may, if he so pleases, build himself a small dwelling in the bush. This could, however, only be done by a married man, because of the very strict line of cleavage between the work done by the men and that done by the women. In no circumstances would a man cook, plant manioc, or prepare the cassava. He is therefore dependent upon his woman for the necessaries of life. Each community, under its independent Chief, is strictly monogamous and exogamous, for all within the maloka are held to be akin, and the only probable exception to the exogamous rule would be in the case of a Chief with no son to succeed him. He might, with tribal consent, marry his daughter to one of the household, in order thus to gain an heir. There is no head chief to unite the tribes of any language-group, and only in the most exceptional circumstances would any tribes combine even in self-defence against a common enemy. The Chief is elected by the tribal council of warriors, assembled in tobacco palaver, the tribal parliament and


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 weeping and shouting like demented beings. The wealthiest citizens—the Ruccellais, the Salviatis, the Albizzis, and the Strozzis—demanded to enter into Orders. Learned men and philosophers, including Pic de la Mirandole and Politiano, themselves abdicated. Michael Angelo's elder brother Leonardo became a Dominican.

Michael Angelo did not escape this contagious terror. When he whom the prophet had announced approached—the new Cyrus, the sword of God, the little deformed monster, Charles VIII., King of France—he was panic-stricken. A dream threw his mind off its balance. One of his friends, Cardiere, a poet and musician, saw, one night; the shade of Lorenzo de' Medici, with his half-naked body wrapped in a black tattered robe. The dead man commanded him to tell his son Piero that shortly he would be driven from his house never again to return. Michael Angelo, to whom Cardiere confided the story of his vision, exhorted him to relate everything to the prince; but the poet, who was frightened of Piero,

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1. .—In directing the activities of the young, society determines its own future in determining that of the young. Since the young at a given time will at some later date compose the society of that period, the latter's nature will largely turn upon the direction children's activities were given at an earlier period. This cumulative movement of action toward a later result is what is meant by growth.

The primary condition of growth is immaturity. This may seem to be a mere truism—saying that a being can develop only in some point in which he is undeveloped. But the prefix 'im' of the word immaturity means something positive, not a mere void or lack. It is noteworthy that the terms 'capacity' and 'potentiality' have a double meaning, one sense being negative, the other positive. Capacity may denote mere receptivity, like the capacity of a quart measure. We may mean by potentiality a merely dormant or quiescent state—a capacity to become something different under external influences. But we also mean by capacity an ability, a power; and by potentiality potency, force. Now when we say that immaturity means the possibility of growth, we are not referring to absence of powers which may exist at a later time; we express a force positively present—the ability to develop.

Our tendency to take immaturity as mere lack, and growth as something which fills up the gap between the immature and the mature is due to regarding childhood comparatively instead of intrinsically. We treat it simply as a privation

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50 because we are measuring it by adulthood as a fixed standard. This fixes attention upon what the child has not, and will not have till he becomes a man. This comparative standpoint is legitimate enough for some purposes, but if we make it final, the question arises whether we are not guilty of an overweening presumption. Children, if they could express themselves articulately and sincerely, would tell a different tale; and there is excellent adult authority for the conviction that for certain moral and intellectual purposes adults must become as little children.

The seriousness of the assumption of the negative quality of the possibilities of immaturity is apparent when we reflect that it sets up as an ideal and standard a static end. The fulfillment of growing is taken to mean an accomplished growth: that is to say, an Ungrowth, something which is no longer growing. The futility of the assumption is seen in the fact that every adult resents the imputation of having no further possibilities of growth; and so far as he finds that they are closed to him mourns the fact as evidence of loss, instead of falling back on the achieved as adequate manifestation of power. Why an unequal measure for child and man?

Taken absolutely, instead of comparatively, immaturity designates a positive force or ability,—the power to grow. We do not have to draw out or educe positive activities from a child, as some educational doctrines would have it. Where there is life, there are already eager and impassioned activities. Growth is not something done to them; it is something they do. The positive and constructive aspect of possibility gives the key to understanding the two chief traits of immaturity, dependence and plasticity. (1) It sounds absurd to hear dependence spoken of as something positive, still more absurd as a power. Yet if helplessness were all there were in dependence, no development could ever take place. A merely impotent being has to be carried, forever, by others. The fact that dependence is accompanied by growth in ability,

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 IN MEMORIAM: ANDREW LANG (1844-1912).

BY EDWARD CLODD.

a letter which lies before me, George Meredith says: "Horribly will I haunt the man who writes memoir of me." If Andrew Lang did not utter a like threat, he expressed a like repugnance when he wished "for some short way with the Life and Letters plague." But the author of monographs on Lockhart, Tennyson, and others, and of the Life, Letters., and Diaries of Sir Stafford Northcote, would not, were it possible, resent the payment of a brief tribute to his genius and worth in the organ of a Society the furtherance of whose aims had no small place in his manifold interests.

"It has been a tradition in the Lang family that they originally came from Bohemia," says Sir Lauder Brunton in a letter to The Times, and there is recognition of gipsy ancestry in the stanzas:

His father was John Lang, of Selkirk; his mother's maiden name was Jane Plenderleath Sellar (the name recalls his memoir of his uncle, Professor Sellar, prefaced to the posthumous volume on Horace and the Elegiac Poets); he was educated at Edinburgh and St. Andrews Universities and at Balliol College, Oxford, where he


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text:
Translation:Mishnah/Seder Nezikin/Tractate Avot/Chapter 2/5

He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious, a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where there are no men, strive to be a man.


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Rh not by an ever increasing lapse into parasitism, suggests that it is already something constructive. Being merely sheltered by others would not promote growth. For (2) it would only build a wall around impotence. With reference to the physical world, the child is helpless. He lacks at birth and for a long time thereafter power to make his way physically, to make his own living. If he had to do that by himself, he would hardly survive an hour. On this side his helplessness is almost complete. The young of the brutes are immeasurably his superiors. He is physically weak and not able to turn the strength which he possesses to coping with the physical environment.

1. The thoroughgoing character of this helplessness suggests, however, some compensating power. The relative ability of the young of brute animals to adapt themselves fairly well to physical conditions from an early period suggests the fact that their life is not intimately bound up with the life of those about them. They are compelled, so to speak, to have physical gifts because they are lacking in social gifts. Human infants, on the other hand, can get along with physical incapacity just because of their social capacity. We sometimes talk and think as if they simply happened to be physically in a social environment; as if social forces exclusively existed in the adults who take care of them, they being passive recipients. If it were said that children are themselves marvelously endowed with power to enlist the coöperative attention of others, this would be thought to be a backhanded way of saying that others are marvelously attentive to the needs of children. But observation shows that children are gifted with an equipment of the first order for social intercourse. Few grown-up persons retain all of the flexible and sensitive ability of children to vibrate sympathetically with the attitudes and doings of those about them. Inattention to physical things (going with incapacity to control them) is accompanied by a corresponding intensification of interest and attention as to the

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 Michael Angelo remained silent, but he produced "La Pietà."

On the knees of the Virgin—immortally young—the dead Christ is lying, and seems asleep. The severity of Olympus hovers on the features of the pure goddess and of the God of Calvary. But an indescribable melancholy is mingled with it and envelops these beautiful bodies. Sadness had taken possession of Michael Angelo's soul.

It was not merely the sight of wretchedness and crime which had thrown a gloom over him. A tyrannical force had taken possession of him and was never to set him free. He was a prey to that genial passion which was to stifle him until the day of his death. Without having any illusions as regards the victory, he had sworn to conquer for the sake of his own glory and that of his kindred. The whole weight of his heavy family rested on his shoulders alone. He was beset with demands for money. Money was none too plentiful, but ever to refuse wounded his pride: he would have sold himself in order to send his family the sums they demanded. Already his health

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52 doings of people. The native mechanism of the child and his impulses all tend to facile social responsiveness. The statement that children, before adolescence, are egotistically self-centered, even if it were true, would not contradict the truth of this statement. It would simply indicate that their social responsiveness is employed on their own behalf, not that it does not exist. But the statement is not true as matter of fact. The facts which are cited in support of the alleged pure egoism of children really show the intensity and directness with which they go to their mark. If the ends which form the mark seem narrow and selfish to adults, it is only because adults (by means of a similar engrossment in their day) have mastered these ends, which have consequently ceased to interest them. Most of the remainder of children's alleged native egoism is simply an egoism which runs counter to an adult's egoism. To a grown-up person who is too absorbed in his own affairs to take an interest in children's affairs, children doubtless seem unreasonably engrossed in their own affairs.

From a social standpoint, dependence denotes a power rather than a weakness; it involves interdependence. There is always a danger that increased personal independence will decrease the social capacity of an individual. In making him more self-reliant, it may make him more self-sufficient; it may lead to aloofness and indifference. It often makes an individual so insensitive in his relations to others as to develop an illusion of being really able to stand and act alone—an unnamed form of insanity which is responsible for a large part of the remediable suffering of the world.

2. The specific adaptability of an immature creature for growth constitutes his plasticity. This is something quite different from the plasticity of putty or wax. It is not a capacity to take on change of form in accord with external pressure. It lies near the pliable elasticity by which some persons take on the color of their surroundings while retaining

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text: The New Student's Reference Work/Washington


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Rh their own bent. But it is something deeper than this. It is essentially the ability to learn from experience; the power to retain from one experience something which is of avail in coping with the difficulties of a later situation. This means power to modify actions on the basis of the results of prior experiences, the power to develop dispositions. Without it, the acquisition of habits is impossible.

It is a familiar fact that the young of the higher animals, and especially the human young, have to learn to utilize their instinctive reactions. The human being is born with a greater number of instinctive tendencies than other animals. But the instincts of the lower animals perfect themselves for appropriate action at an early period after birth, while most of those of the human infant are of little account just as they stand. An original specialized power of adjustment secures immediate efficiency, but, like a railway ticket, it is good for one route only. A being who, in order to use his eyes, ears, hands, and legs, has to experiment in making varied combinations of their reactions, achieves a control that is flexible and varied. A chick, for example, pecks accurately at a bit of food in a few hours after hatching. This means that definite coördinations of activities of the eyes in seeing and of the body and head in striking are perfected in a few trials. An infant requires about six months to be able to gauge with approximate accuracy the action in reaching which will co ö o rdinate with his visual activities; to be able, that is, to tell whether he can reach a seen object and just how to execute the reaching. As a result, the chick is limited by the relative perfection of its original endowment. The infant has the advantage of the multitude of instinctive tentative reactions and of the experiences that accompany them, even though he is at a temporary disadvantage because they cross one another. In learning an action, instead of having it given ready-made, one of necessity learns to vary its factors, to make varied combinations of them, according to change of

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text:
The Encyclopedia Americana (1920)/Pulszky, Franz Aurelius

PULSZKY, půl'skē, Franz Aurelius, Hungarian archæologist and publicist: b. Eperies, 1814; d. Budapest, 1897. When only 22 he was nominated to membership in the Archæological Institute of Rome. Joining the Liberal party under Kossuth he was elected a deputy

to the Hungarian Diet in 1840 and later under-secretary to the Hungarian Prince Esterhazy, Minister of Foreign Affairs in Vienna. He followed Kossuth to England and after the catastrophe of Villagos accompanied the ex-dictator to America. His impressions of this country were embodied in a book entitled ‘White, Red, and Black.’ Condemned to death by his country for treason, he lived in Italy and joined cause with the Garibaldians. The sentence was removed in 1866; in 1873 he became inspector-general of museums and public libraries. He wrote ‘Philosophy of Hungarian History’ (1882); ‘My Life and Times’; and ‘The Jacobins in Hungary’ (1887).


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 had begun to deteriorate. Poor food, cold, damp and overwork had begun to ruin him. He suffered in his head and had a swollen side. His father reproached him for the manner in which he lived: he did not mention that he was responsible for it.

"All the hardships which I have endured, I have endured for you," wrote Michael Angelo to him later. ". . . All my cares, all of them, I have suffered through my love for you."

In the spring of 1501 he returned to Florence. Forty years before, a gigantic block of marble had been entrusted by the Opera del Duomo to Agostino di Duccio to make the figure of a prophet. The work—hardly commenced—had been interrupted and no one dare continue it. Michael Angelo took it in hand and transformed the ill-shapen block into a colossal statue of David.

It is related that the gonfaloniere Pier Soderini, on coming to see this statue, which he had ordered from Michael Angelo, addressed a few critical remarks to him, in order to show his taste: he pretended to discover that the nose was a little too large. Whereupon Michael Angelo mounted the scaffolding, took a chisel and a little marble dust, and, whilst lightly moving the chisel, allowed the dust to fall, little by little. But he took very good care not to touch the nose and left it as it was. Then, turning towards the gonfaloniere, he said:

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54. A possibility of continuing progress is opened up by the fact that in learning one act, methods are developed good for use in other situations. Still more important is the fact that the human being acquires a habit of learning. He learns to learn.

The importance for human life of the two facts of dependence and variable control has been summed up in the doctrine of the significance of prolonged infancy. This prolongation is significant from the standpoint of the adult members of the group as well as from that of the young. The presence of dependent and learning beings is a stimulus to nurture and affection. The need for constant continued care was probably a chief means in transforming temporary cohabitations into permanent unions. It certainly was a chief influence in forming habits of affectionate and sympathetic watchfulness; that constructive interest in the well-being of others which is essential to associated life. Intellectually, this moral development meant the introduction of many new objects of attention; it stimulated foresight and planning for the future. Thus there is a reciprocal influence. Increasing complexity of social life requires a longer period of infancy in which to acquire the needed powers; this prolongation of dependence means prolongation of plasticity, or power of acquiring variable and novel modes of control. Hence it provides a further push to social progress.

2. .—We have already noted that plasticity is the capacity to retain and carry over from prior experience factors which modify subsequent activities. This signifies the capacity to acquire habits, or develop definite dispositions. We have now to consider the salient features of habits. In the first place, a habit is a form of executive skill, of efficiency in doing. A habit means an ability

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text: Dictionary of National Biography, 1885-1900/Campbell, Archibald (1682-1761)


text:
The Encyclopedia Americana (1920)/Pulte, Joseph Hippolyt

PULTE, půlt'ĕ, Joseph Hippolyt, American physician: b. Meschede, Westphalia, Germany, 6 Oct. 1811; d. Cincinnati, Ohio, 24 Feb. 1884. He took his M.D. at the University of Hamburg and in 1834 came to the United States where he engaged in practice at Cherrytown, Pa. He then adopted homœopathy and later established himself in practice at Cincinnati. With others he founded the American Institute of Homœopathy in New York in 1844; and in 1872 he was instrumental in establishing a homœopathic college in Cincinnati, where he held the chair of clinical medicine. He also held that chair at the Homœopathic College at Cleveland in 1852 and of obstetrics in 1853-55. He edited the American Magazine of Homœopathy and Hydropathy in 1852-54 and the Quarterly Homœopathic Magazine in 1854. Author of ‘The Homœopathic Domestic Physician’ (1850); ‘A Reply to Dr. Metcalf’ (1851); ‘The Science of Medicine’ (1852), etc.


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 “Look now.”

“Now,” replied Soderini, “it pleases me much better. You have given it life.”

Michael Angelo then descended, laughing silently.

We can imagine we can read the sculptor’s silent contempt in this work. It represents tumultuous strength at rest. It is, as it were, swollen with disdain and melancholy. It is smothered within the walls of a museum. It requires the open air, “the light on the square,” as Michael Angelo once put it.

On January 25, 1504, a committee of artists, including Filippino Lippi, Botticelli, Perugino and Leonardo da Vinci, deliberated over the question of the site for the “David.” At the request of Michael Angelo they decided to place it in front of the Palazzo Vecchio. The removal of the enormous block was entrusted to the architects of the Cathedral. On the evening of May 14 the marble colossus was brought out from the wooden construction where it was kept, a wall above a door being demolished in doing so. During the night the populace attempted to shatter it with stones and it had to be strongly guarded. Slowly the huge statue—suspended in an

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Rh to use natural conditions as means to ends. It is an active control of the environment through control of the organs of action. We are perhaps apt to emphasize the control of the body at the expense of control of the environment. We think of walking, talking, playing the piano, the specialized skills characteristic of the etcher, the surgeon, the bridge-builder, as if they were simply ease, deftness, and accuracy on the part of the organism. They are that, of course; but the measure of the value of these qualities lies in the economical and effective control of the environment which they secure. To be able to walk is to have certain properties of nature at our disposal—and so with all other habits.

Education is not infrequently defined as consisting in the acquisition of those habits that effect an adjustment of an individual and his environment. The definition expresses an essential phase of growth. But it is essential that adjustment be understood in its active sense of control of means for achieving ends. If we think of a habit simply as a change wrought in the organism, ignoring the fact that this change consists in ability to effect subsequent changes in the environment, we shall be lead to think of 'adjustment' as a conformity to environment as wax conforms to the seal which impresses it. The environment is thought of as something fixed, providing in its fixity the end and standard of changes taking place in the organism; adjustment is just fitting ourselves to this fixity of external conditions. Habit as habituation is indeed something relatively passive; we get used to our surroundings—to our clothing, our shoes, and gloves; to the atmosphere as long as it is fairly equable; to our daily associates, etc. Conformity to the environment, a change wrought in the organism without reference to ability to modify surroundings,

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 {| width=400px
 * +LIST OF ILLUSTRATIONS

Attributed to Marcello Venusti In the Medici Chapel, San Lorenzo, Florence || | 12 Unfinished bas-relief in the Galleria Buonarroti, Florence || | 24 St. Peter’s, Rome || | 28 Academy of Fine Arts, Florence || | 30 In the Uffizi, Florence || | 34 In the Sistine Chapel || | 42 In the Sistine Chapel || | 48 From the statue in the Louvre || | 54 In the Sistine Chapel || | 60 Medici Chapel, San Lorenzo, Florence || | 64 In the Sistine Chapel || | 68 From the Sistine Chapel || | 74 From the Sistine Chapel || | 80 From the group in the National Museum, Florence || | 84
 * }xiii

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56 is a marked trait of such habituations. Aside from the fact that we are not entitled to carry over the traits of such adjustments (which might well be called accommodations, to mark them off from active adjustments) into habits of active use of our surroundings, two features of habituations are worth notice. In the first place, we get used to things by first using them.

Consider getting used to a strange city. At first, there is excessive stimulation and excessive and ill-adapted response. Gradually certain stimuli are selected because of their relevancy, and others are degraded. We can say either that we do not respond to them any longer, or more truly that we have effected a persistent response to them—an equilibrium of adjustment. This means, in the second place, that this enduring adjustment supplies the background upon which are made specific adjustments, as occasion arises. We are never interested in changing the whole environment; there is much that we take for granted and accept just as it already is. Upon this background our activities focus at certain points in an endeavor to introduce needed changes. Habituation is thus our adjustment to an environment which at the time we are not concerned with modifying, and which supplies a leverage to our active habits.

Adaptation, in fine, is quite as much adaptation of the environment to our own activities as of our activities to the environment. A savage tribe manages to live on a desert plain. It adapts itself. But its adaptation involves a maximum of accepting, tolerating, putting up with things as they are, a maximum of passive acquiescence, and a minimum of active control, of subjection to use. A civilized people enters upon the scene. It also adapts itself. It introduces irrigation; it searches the world for plants and animals that will flourish under such conditions; it improves, by careful selection, those which are growing there. As a consequence, the wilderness blossoms as a rose. The savage is merely

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text: Dictionary of National Biography, 1885-1900/Campbell, Archibald (fl.1767)


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74 In addition, Mr. Balfour describes two small bronze models of celts from Benin which were found with a number of similar models, and were perforated for stringing; these are said to have formed a necklet, and in Mr. Balfour's opinion were probably symbolical of the god of lightning. But, if they were anything more than a necklace worn for mere ornament, may they not have been worn, more probably, for quasi-medical reasons?

Dr. J. G. Frazer, in connection with this subject, gives a number of references, all of which, if we take the African ones, are localized in the western portion of the continent, with a single exception, that of a keraunic belief similar to those we have been describing, which was recorded by the late Lieut. Boyd-Alexander from Central Africa (in the district named from the Welle, a tributary of the Congo). Of course this is not to say that occasional examples outside this area never occur; but we can at least safely say that the centre of distribution of such implements, as well as of the corresponding beliefs about them, so far as Africa is concerned, is the western part of the continent.

In respect to the distribution of the belief in India, where the Stone Age still survives side by side with the use of metal in various parts of the country, D'Alviella quotes several references. Montelius states that gods with the symbolic double axe occur in various parts of ancient Greece, Syria, Asia, etc. Tylor notes that the Vedas "are full of Indra's glories," and gives several passages in which his thunderbolt,—the "heavenly stone" the primeval smiths had sharpened for him, a kind of stone axe, according to Montelius,—is referred to, and Mr.


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Rh ; the civilized man has habits which transform the environment.

The significance of habit is not exhausted, however, in its executive and motor phase. It means formation of intellectual and emotional disposition as well as an increase in ease, economy, and efficiency of action. Any habit marks an inclination—an active preference and choice for the conditions involved in its exercise. A habit does not wait, Micawber-like, for a stimulus to turn up so that it may get busy; it actively seeks for occasions to pass into full operation. If its expression is unduly blocked, inclination shows itself in uneasiness and intense craving. A habit also marks an intellectual disposition. Where there is a habit, there is acquaintance with the materials and equipment to which action is applied. There is a definite way of understanding the situations in which the habit operates. Modes of thought, of observation and reflection, enter as forms of skill and of desire into the habits that make a man an engineer, an architect, a physician, or a merchant. In unskilled forms of labor, the intellectual factors are at minimum precisely because the habits involved are not of a high grade. But there are habits of judging and reasoning as truly as of handling a tool, painting a picture, or conducting an experiment.

Such statements are, however, understatements. The habits of mind involved in habits of the eye and hand supply the latter with their significance. Above all, the intellectual element in a habit fixes the relation of the habit to varied and elastic use, and hence to continued growth. We speak of fixed habits. Well, the phrase may mean powers so well established that their possessor always has them as resources when needed. But the phrase is also used to mean ruts, routine ways, with loss of freshness, openmindedness, and originality. Fixity of habit may mean that something has a fixed hold upon us, instead of our having a free hold upon things. This fact explains two points in a common notion

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58 about habits: their identification with mechanical and external modes of action to the neglect of mental and moral attitudes, and the tendency to give them a bad meaning, an identification with "bad habits." Many a person would feel surprised to have his aptitude in his chosen profession called a habit, and would naturally think of his use of tobacco, liquor, or profane language as typical of the meaning of habit. A habit is to him something which has a hold on him, something not easily thrown off even though judgment condemn it.

Habits reduce themselves to routine ways of acting, or degenerate into ways of action to which we are enslaved just in the degree in which intelligence is disconnected from them. Routine habits are unthinking habits; "bad" habits are habits so severed from reason that they are opposed to the conclusions of conscious deliberation and decision. As we have seen, the acquiring of habits is due to an original plasticity of our natures: to our ability to vary responses till we find an appropriate and efficient way of acting. Routine habits, and habits that possess us instead of our possessing them, are habits which put an end to plasticity. They mark the close of power to vary. There can be no doubt of the tendency of organic plasticity, of the physiological basis, to lessen with growing years. The instinctively mobile and eagerly varying action of childhood, the love of new stimuli and new developments, too easily passes into a "settling down," which means aversion to change and a resting on past achievements. Only an environment which secures the full use of intelligence in the process of forming habits can counteract this tendency. Of course, the same hardening of the organic conditions affects the physiological structures which are involved in thinking. But this fact only indicates the need of persistent care to see to it that the function of intelligence is invoked to its maximum possibility. The short-sighted method which falls back on mechanical routine and repetition to secure external

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text: 1911 Encyclopædia Britannica/Pulszky, Ferencz Aurel


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Rh of habit, motor skill without accompanying thought, marks a deliberate closing in of surroundings upon growth.

3. .—We have had so far but little to say in this chapter about education. We have been occupied with the conditions and implications of growth. If our conclusions are justified, they carry with them, however, definite educational consequences. When it is said that education is development, everything depends upon how development is conceived. Our net conclusion is that life is development, and that developing, growing, is life. Translated into its educational equivalents, this means (i) that the educational process has no end beyond itself; it is its own end; and that (ii) the educational process is one of continual reorganizing, reconstructing, transforming.

1. Development when it is interpreted in comparative terms, that is, with respect to the special traits of child and adult life, means the direction of power into special channels: the formation of habits involving executive skill, definiteness of interest, and specific objects of observation and thought. But the comparative view is not final. The child has specific powers; to ignore that fact is to stunt or distort the organs upon which his growth depends. The adult uses his powers to transform his environment, thereby occasioning new stimuli which redirect his powers and keep them developing. Ignoring this fact means arrested development, a passive accommodation. Normal child and normal adult alike, in other words, are engaged in growing. The difference between them is not the difference between growth and no growth, but between the modes of growth appropriate to different conditions. With respect to the development of powers devoted to coping with specific scientific and economic problems we may say the child should be growing in manhood. With respect to sympathetic curiosity, unbiased responsiveness, and openness of mind, we may say that the adult should be growing in childlikeness. One statement is as true as the other.

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60 Three ideas which have been criticized, namely, the merely privative nature of immaturity, static adjustment to a fixed environment, and rigidity of habit, are all connected with a false idea of growth or development,—that it is a movement toward a fixed goal. Growth is regarded as having an end, instead of being an end. The educational counterparts of the three fallacious ideas are first, failure to take account of the instinctive or native powers of the young; secondly, failure to develop initiative in coping with novel situations; thirdly, an undue emphasis upon drill and other devices which secure automatic skill at the expense of personal perception. In all cases, the adult environment is accepted as a standard for the child. He is to be brought up to it.

Natural instincts are either disregarded or treated as nuisances—as obnoxious traits to be suppressed, or at all events to be brought into conformity with external standards. Since conformity is the aim, what is distinctively individual in a young person is brushed aside, or regarded as a source of mischief or anarchy. Conformity is made equivalent to uniformity. Consequently, there are induced lack of interest in the novel, aversion to progress, and dread of the uncertain and the unknown. Since the end of growth is outside of and beyond the process of growing, external agents have to be resorted to to induce movement towards it. Whenever a method of education is stigmatized as mechanical, we may be sure that external pressure is brought to bear to reach an external end.

2. Since in reality there is nothing to which growth is relative save more growth, there is nothing to which education is subordinate save more education. It is a commonplace to say that education should not cease when one leaves school. The point of this commonplace is that the purpose of school education is to insure the continuance of education by organizing the powers that insure growth. The inclination to learn from life itself and to make the conditions of life such that all will learn in the process of living is the finest product of schooling.

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 Rh took a first in Mods, and in Greats, securing election to a fellowship at Merton in 1868. From thence until his death his career was wholly that of a man of letters.

Other pens in other places have commented on his remarkable gifts as a writer, on his easily-worn equipment as a classical scholar, and on that marvellous versatility which "age could not wither nor custom stale," and to which a syndicate of assessors could do only bare justice. It would find ample business to hand in apportioning among its members a criticism of works, original and otherwise, filling sixteen pages of the British Museum catalogue. Here it must suffice to speak of his services to the twin sciences of folklore and comparative mythology. Invaluable as these services are to students of human psychology, the general public knows little, and cares little, about them, because the readers who looked to Andrew Lang for entertainment far outnumbered those who sought instruction from him. Even to some of the latter the pioneer work which he did in revolutionising accepted theories is but imperfectly known, since Custom and Myth was published as far back as 1884, and Myth, Ritual, and Religion in 1887,—the year before he was elected President of our Society, his membership of which dates from 1878, the year of its formation. For only those who were born two generations back can have memory of the stir made by Max Müller on the appearance of his article on "Comparative Mythology" in the Oxford Essays, 1856. His facile pen drew an attractive picture of the ancestors of the leading nations of Europe, and of certain peoples in Asia, dwelling on the Bactrian plateau, speaking a tongue and possessing a mythology which supplied the key to the language and traditions of the IndoEuropean races. That key, he argued, was found in tracing to their root-elements the names of Vedic gods and heroes, which were interpreted as natural phenomena, the sun, the dawn, and so forth. Hence was formulated that "solar theory" which so dominated us as to call from Matthew Arnold the humorous complaint that "one could scarcely look at the sun without having the sensations of a moth." Max Müller contended that the meaning of the name gave the clue to the meaning of the myth, and that the presence of coarse and grotesque features in the mythology of Hindu, Greek, Roman, and Teuton was mainly due to a