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77 part of the business being always performed by the women.

When a duck-hunting expedition has been decided upon, all in the camp—men, women, and children—get in motion early in the morning, and start off to the lagoon which has been selected for the scene of their operations.

On their arrival at, or rather near the lagoon, the women make a sort of impromptu camp, where they remain with the children and prepare fires, to be in readiness to cook some of the game which are intended to be taken.

Four men (generally patriarchs in the tribe) go off with the net to the point of the lagoon where they purpose fixing it. It is stretched across the lagoon, and close enough to the water to prevent the ducks from escaping underneath. In the meantime the young active men of the tribe range themselves at regular intervals along both sides of the lagoon, and high up amongst the branches of the trees with which the margin is fringed, those in the trees having each a light disk of bark about seven or eight inches in diameter. When they are all properly settled, one who has been sent off for the purpose startles the ducks. As is natural with these birds, the moment they are put to flight they fly off along the lagoon, following its sinnosities pretty closely. Should it happen, however, as it occasionally does at those times, that they wish to leave the course of the lagoon for some other water in the vicinity, one of the natives in the trees nearest the flying birds whistles like a hawk, and hurls his disc of bark into the air. The ducks, hearing the whistle, look sharply about, and seeing the revolving disc, imagines it a hawk, consequently a simultaneous stoop is made down close to the surface of the water to escape their


text:
Page:Blaise Pascal works.djvu/230

 Augustine, ''de Civit. Dei'', v. 10. This rule is general. God can do everything, except those things, which if He could do, He would not be almighty, as dying, being deceived, lying, &c.

Many Evangelists for the confirmation of the truth: their difference useful.

The Eucharist after the Lord's Supper. Truth after the type.

The ruin of Jerusalem, a type of the ruin of the world, forty years after the death of Jesus. “I know not,” as a man, or as an ambassador (Mark xiii. 32).

Jesus condemned by the Jews and the Gentiles.

The Jews and the Gentiles typified by the two sons. Aug. de Civ. xx. 29.

The six ages, the six Fathers of the six ages, the six wonders at the beginning of the six ages, the six mornings at the beginning of the six ages.

Adam forma futuri. The six days to form the one, the six ages to form the other. The six days, which Moses represents for the formation of Adam, are only the picture of the six ages to form Jesus Christ and the Church. If Adam had not sinned, and Jesus Christ had not come, there had been only one covenant, only one age of men, and the creation would have been represented as accomplished at one single time.

Types.—The Jewish and Egyptian peoples were plainly foretold by the two individuals whom Moses met; the Egyptian beating the Jew, Moses avenging him and killing the Egyptian, and the Jew being ungrateful.

The symbols of the Gospel for the state of the sick soul are sick bodies; but because one body cannot be sick enough

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

title: Page:Blaise Pascal works.djvu/230


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78 fancied enemy. Then they continue along the course of the lagoon, the whirling bark disc and the shrill whistle of the native having materially accelerated their flight. When this panic has subsided, and they again begin to soar in their flight. Another whistle, with the accompaniment of a gyrating disc, soon brings them once more to the desired level, and thus the sport continues, until after having run this exciting gauntlet the poor birds find themselves suddenly enveloped in the folds of the treacherous net, when the four guardians thereof, with the assistance of all hands, who now rush forward, take but a short space to secure the struggling prey, 'mid an abundance of pleasurable ejaculations, and such tongue chucking from the women and children, who gloat over the fat, plump birds as they are drawn from the net. Scores and scores of ducks are captured in this manner every season in those districts which abound in wild fowl, and where suitable lagoons obtain.

The fishing net is made use of in two ways. The first and commoner method of the two is what civilised fishermen term hauling. It is conducted in the following fashion:—A lagoon which is known to abound in fish, and is perhaps not more than waist deep, is chosen as the scene of their operations. When the natives have arrived at the chosen spot those who are about to work the net tie pieces of calcined clay, weighing about a pound and a half, at intervals of four feet all along the bottom side, these pieces of clay having been carried by the women for that purpose from the nearest oven. On the upper side they fix small bundles of reeds at intervals of six feet, which act as floats;


text: Category:The Hong Kong Government Gazette


text:
Author:Joel Tyler Headley

Works

 * Darien Exploring Expedition (1854)
 * The keepsake
 * Letters from the backwoods and the Adirondac
 * The miscellaneous works of the Rev. J.T. Headley. With a biographical sketch and portrait of the author
 * Rambled and sketches
 * (ed.) The keepsake
 * The great riots of New York, 1712 to 1873; including a full and complete account of the four days' draft riot of 1863
 * Washington and his generals
 * Napoleon and his marshals
 * The great rebellion; a history of the civil war in the United States
 * The chaplains and clergy of the revolution
 * Pen and pencil sketches of the great riots; an illustrated history of the railroad, and other great American riots, including all the riots in the early history of the country
 * Grant and Sherman; their campaigns and generals
 * The life and travels of General Grant
 * The second war with England (1853)
 * The achievements of Stanley and other African explorers. Comprising all the late and really great achievements won in the exploration of the vast unknown region of equatorial Africa
 * Farragut, and our naval commanders
 * The sacred mountains
 * The Adirondack, or, Life in the woods
 * The life of Oliver Cromwell
 * The lives of Winfield Scott and Andrew Jackson
 * The life of Ulysses S. Grant, general-in-chief U. S. A
 * Letters from Italy

title: Author:Joel Tyler Headley


text: The Hong Kong Gazette/Volume 1/Number 1

title: The Hong Kong Gazette/Volume 1/Number 1


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Page:The Aborigines of Victoria and Riverina.djvu/84

79 then the net is ready for work. One man now stands on the edge of the lagoon, holding one end of the net, whilst another native, holding the opposite end, stalks very quietly into the water, describing a considerable semi-circle in hi& progress, coming back to the bank about thirty paces from his mate, when the work of hauling begins in earnest, during which operation those holding the respective ends of the net gradually converge until within two yards of each other. Should the haul be a successful one, all the available muscle, in the shape of women—yes, and children, too—is called into requisition, when, as a matter of course, such a jabbering and clucking of tongues arises as is not heard anywhere out of an Australian aboriginal assemblage. The bellying centre of the net, however, is all the time being drawn nearer to the shore, as can easily be seen by the floating reed bundles, until at last, with one prodigious and final tug, the finny denizens of the lagoon are landed on the grassy margin in one struggling mass of dazzling glitter. We have on many occasions seen as much as half a ton weight of fish drawn from Murray lagoons at one haul, consisting of cod, perch (golden and silver), cat-fish, black fish, and turtle. It is quite a sight to see them all tumbling and jumping about on the grass. Codfish from fifty pounds down to two, and perch from ten pounds down to the same minimum, the large mesh of the net precluding the landing of lesser fish, unless on very rare occasions; and when it does happen that some few small fish are landed amongst the crowd of great ones, they don't take the trouble to throw them into the water again, and as they don't eat such small fry they are left on the grass for the delectation


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80 of the crows and gulls. As soon as the result of a good haul has been examined the men pick up their spears, &c., and stalk off to the camp in a most majestic manner, leaving the women and children to bring on the wet, therefore heavy net, as well as the spoil thereof. In due time the latter straggle into the camp by twos and threes, groaning and whining under their respective burdens like so many overladen camels traversing some dreary and arid waste within the limits of the torrid zone.

When a small assemblage, such as two or three families, happen to be encamped in near proximity to a lake, they fix a net by means of stakes in zig-zag lines, about twenty yards from the shore, or perhaps a little further should the lake be a shallow one, and from this net daily supplies are drawn, consisting principally of perch and cat-fish. Occasionally a monster cod becomes enmeshed, when, of course, the net suffers considerably, and in most cases with the loss of the fish which did the damage. An untoward accident of this kind gives rise to much aboriginal language of a demonstrative description, as it entails the labour of taking up the net for repairs, which otherwise would in all probability not be moved for a month or more. Nets so staked are visited morning and evening, and on each occasion from eight to a dozen fish are taken, varying from two to ten pounds weight.

In the Swan Hill district the Murray River runs through an immense area of reedy plains. On the immediate banks of the river, for as far as these reedy plains extend, there is an artificial looking dike, having an elevation of three or more feet above the plains which shelve away behind it,


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81 consequently when the whole of these plains are inundated (which they are five months every year, from August to January inclusive) the dikes referred to act the part of dams, and so prevent the water from receding too rapidly, when the sources from whence it comes begin to fail, or, in other words, when the warm weather of spring and early summer has melted all the previous winter's accumulation of snow 'mid the mountains and valleys of the Australian Alps, wherein the many sources of the Murray take their rise.

Whilst the waters cover the reedy plains for miles on every side, the various kinds of fish find delectable grounds in the shallow, semi-tepid fluid wherein to pursue the prey upon which they feed.

In the artificial-looking banks at irregular intervals there are drains three or four feet wide, through which, when the river commences to fall, the waters of the plains find their way back to their parent stream. As a matter of course the fish instinctively return to the river with the receding water. At those seasons the aborigines are in their glory, and no small wonder either, as these times are actual harvests to them. They make stake weirs across the drains, the stakes being driven firmly into the soil within an inch of each other, so that anything having a greater bulk than that space must perforce remain on the landward side of the weir.

Without any great stretch of imagination, the reader can easily fancy the shoals of fish which congregate behind these weirs when the river is falling, and what a very simple matter the taking of them must be. When fish are required


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82 a native takes his canoe into the midst of one of these shoals, and harpoons as many as he wishes, or until he becomes tired of the fun.

The water continues to run through these drains for five or six weeks, and during all that time the natives slay and eat to their hearts' content, and are consequently sleek by reason of the vast quantities of adipose matter which they devour in those times of abundance, together with that with which they fail not plentifully to lubricate their bodies from crown to toe.

During this season the windward side of an aboriginal encampment, or even of a single aboriginal, is by far the most savoury, at least to those who are at all sensitive in the matter of malodours.

When the waters have all receded from the reedy plains behind every weir, fish of all kinds are left by thousands to rot and fester in the sun, or to be devoured by crows and other carrion-feeding creatures which are attracted to those points in countless numbers, but notwithstanding their combined and disgusting efforts the air around becomes as pestilential as is the atmosphere in the vicinity of a fish oil factory on the coast of Newfoundland.

Had the aborigines the very least foresight during the fish season they might cure sufficient food to supply their requirements through the dreary months of winter, at which season game is not very abundant, and hunting toilsome. As native salt abounds in the saline lakes of the Malice Scrub, at no great distance from the fishing grounds it is improvidence alone which prevents them from making the necessary provision. Ignorance of the antiseptic properties


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83 of salt ere the advent of Europeans might be very well brought in as a plea by them for not making provision in anticipation of hard and hungry seasons. Since their intercourse with white men, however, that excuse is no longer tenable. Still, for all that, the same improvident habits continue to obtain.

The lyoors drag the lagoons for the delicious crayfish, which they catch by the pailful. These delicate little crustacæ are highly esteemed by the aborigines because of their piquant flavour, which we imagine to be entirely due to the fact of their eating them without other cleaning than the mere removal of the outer shell. These little things being in so much request, the lyoors devote a considerable portion of their time to catching them.

They prepare the net for this purpose by tying a hoop round the bottom edge and the two ends, which gives it the appearance of half an oval; the top of the net is eight feet long. It is worked by two women, each having a bag slung round her neck to receive the result of their labours. They go into shallow lagoons, one at each end of the net, and scrape it along the bottom. They do not make much disturbance in the water during the operation, as very little noise would send all the crayfish within hearing distance into their holes, which, of course, would entail so much lost labour. They do not take the net to the bank to empty it; they merely raise it every now and again, and remove whatever spoil it may contain to the bags round their respective necks, and so they continue until they have captured what they deem sufficient. An hour's scraping frequently results in as many of these crayfish as would fill a six gallon


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84 measure. They can only be taken by the scraping process during the warm weather. In the cold weather they are all in their holes, so that when a noble savage has a longing for a meal of these favourite shellfish whilst they are hypernating, his poor drudge of a wife has to turn out in the cold and procure the delicacy for him by groping with her hands down the holes of the little creatures, and as the entrances to the holes are all under water, it is both a cold and tedious undertaking to capture a dish of them sufficient for a meal. They have a net also very nearly as fine in the mesh as a coarse cheese cloth, with which during the spawning season they take millions of young fish, many of which are less than an inch in length. Besides these, at the same time they catch immense numbers of young lobsters and shrimps, or prawns, all of which are mixed up together and cooked in the same condition as they are taken from the water. This dish is deemed a luxury of the highest order by the aboriginal epicure. The cooking of these small fry consists merely in boiling them very slowly until the shrimps become red, when the dish is ready. The aboriginal pot made for this sole purpose is an elbow or knot of a tree scooped out until it becomes a mere shell of wood. This vessel is set upon cold ashes, which have been placed to the thickness of two inches over red-hot coals, so prepared for the purpose. After a considerable expenditure of aboriginal patience the water in the wooden pot becomes hot enough to turn the shrimps red, but it never gets beyond the faintest simmer. When cooked this mess looks altogether so disgusting that we never had sufficient temerity to taste of it, even although frequently invited thereto by


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85 the natives' many high encomiums on its exceeding great merit.

CHAPTER X

THE ABORIGINAL MODES OF FISHING BY HOOK AND LINE, AND BY DIVING AFTER THE FISH AND SPEARING THEM UNDER WATER; BAIT USED FOR THE HOOK, AND HOW PROCURED.

One morning just before dawn, in the month of March, after having made all the necessary arrangements the night previous for a day's sport with the aborigines of the Lower Murrry [sic] River, we were roused from our peaceful slumbers and pleasant dreams by old King Pinbocoroo rapping at our window, and with no gentle voice shouting pykie, pykie (get up, get up). Sorely loth, we tumbled out of the sheets, shook ourselves into our raiment, and joined the hoary-headed king, whom we found awaiting our advent with ill-concealed impatience. As our preparations had all been made over night, we had nothing to do but accompany the patriarchal Pinbocoroo to his camp, from whence the fishing party was to start. When we reached the camp it was all astir. Men and women were bustling from the camp to the canoes on the river, backwards and forwards, carrying the necessary implements, lines, spears, &c., which would be required during the day's expedition. Chubby little balls of ebon-hued humanity rolled about, too, in every one's way, thereby materially assisting to swell the almost unbearable


text: The Aborigines of Victoria and Riverina/Chapter 9


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86 din made by those preparing the canoes for a start, and mongrel, mangey, flat-sided curs belonging to the camp, with yelp and howl, did not tend to lessen the atrocious noise. However, ere the broad red disc of the sun had become plainly perceptible above the horizon, the canoes were packed, and a start effected, we, with our good King Pinbocoroo, leading the van.

Altogether there were eight canoes employed in the excursion, each at least having three occupants, and as the flimsy barks (barks in two senses) left the bank and glided gracefully away on the broad surface of the mighty river, whose peaceful waters never yet disturbed by steamboat paddle, glittered and sparkled in the early sunlight, until the flotilla presented a scene so quaintly striking as to be well worthy of an artist's pencil. Like unto muscular athletes those propelling the canoes stood up, nude from the waist, plying their tough and lengthy maroongies (canoe sticks) with a grace and elegance quite equal to that displayed by gymnasts whilst balancing their poles during an airy pas seul. The showers of spray which flashed from the ends of the paddles as they were alternately raised and depressed, formed tiny rainbows, lovely as they were evanescent.

Besides those in the canoes there were about a dozen lyoors, with quite as many youngsters, who trudged along the bank of the river towards the selected fishing grounds, keeping pace with the canoes most admirably, each lyoor as a matter of course carrying her mocre mocre (bag), containing all sorts of notions, comprising the most incongruous assemblage of articles, ranging from a fishook up to the


text: Template:PD-HK

title: Template:PD-HK


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Template:PD-HK/doc

Usage
Put the licence tag at the end of pages that meet the public domain criteria prescribed in the tag.

title: Template:PD-HK/doc


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User:Wylve

hello. talk. edits. workspace.

title: User:Wylve


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87 carefully preserved packet of kidney fat, which latter, according to their undoubted belief, is a talisman potent enough to keep nyambacootchala (devil) and all his attendant imps at more than arm's length. Besides that, which is considerable, a small portion rubbed over the bait previous to the hook being thrown into the water is a certain attraction to the scaley denizens of the river. After paddling against the stream for about four miles the canoes were brought up to the bank, when their occupants, ourselves included, joined the lyoors and wirtiwoos (children) on shore. As a matter of course the universal aboriginal habit, whenever they happen to stop, if only for a few minutes even, was followed here, so a fire was lighted, round which the masculine portion of our excursionists gathered themselves, and ere long the air became redolent with the fumes of the fragrant narcotic so dearly loved by all nations, even from the frigid to the torrid zone. There in idle ease they squatted on their haunches, or lolled in lazy attitudes, quizzing each other, or recounting marvels performed on other fishing expeditions, either by themselves or ancestors of generations long since passed away.

The lyoors and wirtiwoos were meanwhile all in the river, some of them on shallow shelving banks, digging away with their yamsticks most energetically, with the view to the exhumation of the great Murray lobster, whose delicate flesh was destined to tempt the voracious codfish, the brilliant golden perch and his silver-scaled congener, together with the ugly, but at the same time lusciously oleaginous catfish. Others, again, displayed their activity by diving into deeper water in search of mussels, which


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88 were also intended (after having been partially roasted to facilitate the opening of their shells) to form baits for the hooks.

Half an hour devoted to this fun, accompanied by much laughter, and not infrequently by screams of genuine pain caused by some poor lyoor, more clumsy than usual, allowing the nippers of a giant lobster to pinch her finger to the bone, resulted in the collection of sufficient bait for the day's operations.

When the bait had been thus procured the canoes were moved half a mile further up the river to a deep pool, where the water lay comparatively still. The canoes were made fast to the bank there, about ten feet apart, and then the business of the day began in right down earnest.

The lines, each twenty or thirty yards long, to which the baited hooks were attached were carefully coiled up in the hands of the fishermen and dexterously thrown towards the middle of the river, one small coil only being left in each canoe, these coils being left as tell-tales, for the moment the bait was taken, these coils running out immediately denoted the fact, so that a strong, quick pull was only necessary to hook the scaley victim; then a smart haul, hand over hand, soon placed the glistening fish safely in the canoe.

This mode of procedure was carried on for some hours, with more or less success, until, indeed, the sun had gained so high an altitude that the heat became more powerful than pleasing; therefore the fish sought deeper pools, caring little for the baits which up to that time they had so greedily swallowed. Even the most delicate piece of lobster, though plentifully smeared with the irrisistible [sic] kidney fat,


text:
User talk:Wylve

talk. ARCHIVES: 2012

Thank you
RE: diff, Great job on this thanks :) JeepdaySock (talk) 15:33, 5 September 2012 (UTC)

This is pretty darn awesome too. Hesperian 14:20, 12 March 2013 (UTC)

And thanks from me too!
What a pleasant surprise to find you validating A Basic Guide to Open Educational Resources. Thank you, you've inspired me to get back to completing this text! -Pete (talk) 17:32, 10 May 2013 (UTC)

Index:Memory (1913).djvu and use of paragraph tags.
Hello.

I notice you recently carefully removed all of the
 tags from [//en.wikisource.org/w/index.php?title=Page%3AMemory_(1913).djvu%2F11&diff=4439031&oldid=4437430 this] and similar pages within this work. Please don't take this as a criticism as I quite agree with your changes. In fact I was attempting a little experiment in page formatting in hopes that it might prompt a bit of discussion as to the pros and cons.

The experiment came about as a result of my thinking about a number of George Orwell III's commentaries regarding how the wiki generates HTML. I think you will agree that the
-tagged version:
 * displays and transcludes correctly, but
 * is probably more of a pain to edit (and view in the editor panel), as well as
 * being less "current common WikiSource practice."

Would you mind letting me know what you think (and perhaps even what prompted you to make your changes in the first place)? I am particularly interested if I have missed a reason (either for or against) from my little list above.

Regards, MODCHK (talk) 01:46, 2 June 2013 (UTC)
 * Hi MODCHK. Correct me if I'm wrong, but it seems that the  tags are redundant. When I visit a transcribed page that has no   tags inserted when proofreading, through inspecting its HTML code, I noticed that   are inserted automatically. To a newcomer, having HTML tags all over the place might be overwhelming and might discourage editing. I think it is important to understand that the wiki is using the same HTML tags to format pages, but we just use different codes to insert the tags, like   instead of  . Thanks for the query. --Wylve (talk) 05:56, 2 June 2013 (UTC)
 * Fair comment. I gather the wiki software is fairly aggressive in its handling of
s, and I gather from George's remarks referred to earlier, maybe even little dim as well (misplacing a
 can sometimes cause strange hiccups.) I have found myself on other pages adding simply ridiculous numbers of
s simply to stop unwanted
s being generated where I don't want them. This experiment may have just been a sort of perverse, reverse case. (Not entirely sure if that will make much sense, but thanks for your response in any case.) Regards, MODCHK (talk) 10:56, 2 June 2013 (UTC)

Things Japanese
Hi Wylve, I’m wondering what your intentions are wrt to Page:Things Japanese (1905).djvu/565. I’d be perfectly happy to revert to an image, but if you think think you may be able to finish it off then thats fine too. Moondyne (talk) 06:53, 24 June 2013 (UTC)
 * PS. and thank you so much for finding all those kanas for the other pages also. Moondyne (talk) 06:56, 24 June 2013 (UTC)
 * Hi Moondyne. For Page:Things Japanese (1905).djvu/565, I am trying to have actual text on top of the scroll background, so that they can be copy-and-pasted/indexed. But the vertical text template isn't working for me just yet. I'll have a stab at it later. Thanks for the notice. -Wylve (talk) 07:01, 24 June 2013 (UTC)
 * Much appreciated. Moondyne (talk) 07:04, 24 June 2013 (UTC)

 * Hi. Pardon my interference with this page, but I spotted a couple of usage issues with the width/width(n) parameters of overfloat image which may have been confusing things (of course I missed one, didn't I?)
 * Anyway, may I add my congratulations on a brilliant effort with the glyphs!
 * However, my system refuses to display this particular character: (區) (Appears in context: | item5 = , as the glyph between (込) and (市). Is this a genuine error, or am I somehow missing this particular code point from my font set? Regards, MODCHK (talk) 22:40, 24 June 2013 (UTC)
 * Hi MODCHK, please don't label it as "interference", but "contribution". The character in question appears twice (as item5 and item7) and it displays fine on my machine. Does it not show in both instances for you? Cheers. --Wylve (talk) 13:33, 25 June 2013 (UTC)
 * Thanks for checking. The second instance misbehaves for me also, so the problem must be with my local fonts. Shame, because as far as I am concerned every other character looks correct, and the only changes I might be inclined to make are minor positional ones (which I would not insist upon):
 * consider changing (x9=150) to (x9=180);
 * consider removing one single space from item8 just before "ケリ｜、ウオルシ商會" (effect is a little crude; you may not like it at all!)
 * If you want I would be happy to validate the page, as although I can't interpret the calligraphy, I am satisfied it matches the scanned page (my d***d glyph/glitch aside!) Regards, MODCHK (talk) 00:35, 26 June 2013 (UTC)
 * Hi. I've fixed the positional problems. Just be bold, go ahead and change them next time; no permission needed. :) --Wylve (talk) 06:04, 26 June 2013 (UTC)

Windsor
Hi. Quick question about Page:United States v. Windsor.pdf/16 – I've been linking the citations, not the case names, since it seemed that's how all the other legal works here do it. However, I see you've done the opposite; was I mistaken? Thanks. — PinkAmpers  &  ( Je vous invite à me parler )  23:47, 29 June 2013 (UTC)
 * Hi, I've fixed the link. However I'm not so sure how to link the Zivotofsky v. Clinton case, since its citations are filled in with underscores. Regards, Wylve (talk) 13:42, 30 June 2013 (UTC)
 * I'm not sure if there's a standardized way to do it, but what I've been doing is just . The link will need to be changed once there's a proper citation available anyways, so, the way I see it, there's no harm in doing something slightly awkward like this for the sake of stylistic conformity. —  PinkAmpers  &  ( Je vous invite à me parler )  14:26, 30 June 2013 (UTC)

Canton as disambig?
Hello Wylve,

Thanks for your help with Flora of Kwangtung and Hongkong.

I have just found that the mainspace name of Canton found its use not long ago because of the book you uploaded, about the old U.S. city of Canton (it does not seem to say specifically in which state). Apparently it has several other meanings, including that of the old European name of the city of Guangzhou (third biggest city of China, with official population of 16,000,000). I only found it because I was thinking of a disambiguation page for the 2 recently uploaded books,
 * Index:Ports of the world - Canton (1920).djvu and Index:Inside Canton.djvu. Can you help me with this problem? TIA, Tar-ba-gan (talk) 19:16, 22 July 2013 (UTC)

P. S. On a somehow related note, my Index:Ports of the world - Canton (1920).djvu needs renaming, so I will be reuploading the file shortly.

 * Hi. I've changed Canton to a disambiguation page. Please add the Canton text from Ports of the World to the disambiguation page after renaming. --Wylve (talk) 20:34, 22 July 2013 (UTC)
 * Hello Wylve, thanks for creating disambig. I changed the page quite a bit since, but I do not think this change of mine is ideal solution. Best regards, Tar-ba-gan (talk) 03:10, 24 July 2013 (UTC)
 * Hi. I think the disambiguation page is fine. Which part of it, is it not ideal in your opinion? --Wylve (talk) 14:20, 24 July 2013 (UTC)
 * Thanks, this is an unexpected compliment. Great, then I can leave this behind for a while. And, I am envious about the section just under this message. I was never using the tag Chinese Missing, but I sure will. Can you please pay attention to missing Chinese characters here?
 * Page:Chinese Life in the Tibetan Foothills.djvu/11
 * Page:Chinese Life in the Tibetan Foothills.djvu/12
 * and further on? I am not comfortable with "traditional" characters at all, and the typeface is too terrible for my level of Chinese. Tar-ba-gan (talk) 04:15, 25 July 2013 (UTC)
 * I've proofread the two pages. --Wylve (talk) 14:59, 25 July 2013 (UTC)
 * Thanks a lot! It is so much easier to move on with this book now! Tar-ba-gan (talk) 19:43, 25 July 2013 (UTC)

[//en.wikisource.org/w/index.php?title=Page:Gems_of_Chinese_literature_(1922).djvu/303&diff=next&oldid=4512133 {{Chinese missing}}]
Total genius. Thank you. MODCHK (talk) 20:23, 23 July 2013 (UTC)
 * Just doing my job :). If you have any more Chinese/Japanese characters to be transcribed, don't be afraid to drop me a notice. --Wylve (talk) 14:21, 24 July 2013 (UTC)

TOC formatting
A huge thanks for formatting the TOC pages for Meynell's work. Not one of my favorite things to do! Londonjackbooks (talk) 21:31, 30 July 2013 (UTC)

Chinese Life in the Tibetan Foothills
Hi Wylve, Thank you for all the Chinese characters! This is some superb job, and I wish I could share more of it. Right now, I cannot but wonder why, creating that beautiful chapter listing, you killed page numbers. I mean, I know logic behind that, but how do you establish starting and final pages to make a chapter page? Not knowing page numbers results in a time-consuming going through every page, and when this was already done before while proofreading, and pages put in the chapter listing, it can be used further without going through every page again, or so was my logic. Do I really need to use sandbox more for such records? Or is there some other way that I do not know of, that is used to establish starting and ending page for chapters? Tar-ba-gan (talk) 19:32, 14 October 2013 (UTC)
 * Hi, I've restored the page numbers. --Wylve (talk) 14:09, 15 October 2013 (UTC)
 * I am sorry, I do not quite understand these edits. How does it help to remove the SIC template and Maudgalyayana wikilink? As to the latter, I understand that I could point to wikipedia pages directly from the text, but I do not like to not show what kind of link it is, since some books, like Enciclopaedia Britannica, are quite consistent if I do interlinking between the articles that are in it, and not somewhere else. BR, Tar-ba-gan (talk) 16:52, 23 March 2014 (UTC)
 * Hi, Tar-ba-gan. I have restored the SIC template. I removed them because I was not sure if the error was in the romanization or the Chinese character. Regarding the use of, the template was deprecated and is no longer used (see the template documentation). When you look at the template's mainspace usage, this template is only used three times. Hope this helps. —Wylve (talk) 17:05, 23 March 2014 (UTC)
 * Thanks for the explanation! Can you recommend other way(s) to link to relevant wikipedia texts? Tar-ba-gan (talk) 06:31, 8 April 2014 (UTC)
 * From what I believe Wikisource is about (I might be wrong), WS is not to provide additional information to the transcribed text, unless they are annotations. I think an unobtrusive to link to Wikipedia is to use interwiki links on texts. I have edited the page in question to demonstrate. Cheers. —Wylve (talk) 06:40, 8 April 2014 (UTC)

Halloween Book
I'd paused because of an out of order page in the scans. It's minor and can be overlooked if you agree. ShakespeareFan00 (talk) 14:31, 21 October 2013 (UTC)
 * I don't really mind that page. --Wylve (talk) 16:38, 21 October 2013 (UTC)

Re:Question on footers
The number on the footer is a folio number and is not absolutely necessary. This definition is from my Copyediting and Proofreading course that I did a few years ago. "This is a temporary page number used as a safety net in case the writer of the document has not numbered the pages. It bears no relation to the eventual page numbers after layout but is purely a working device in case pages are seperated" --kathleen wright5 (talk) 22:41, 21 April 2014 (UTC)

Thanks!
Hi, I'm glad to see you working on Assessing the accuracy and quality of Wikipedia entries compared to popular online encyclopaedias! It's great to see that moving forward..I lost momentum with it long ago :) I have a couple questions:
 * The report was published as submitted for peer review; it was my understanding that a more final version would be forthcoming. I wonder if can shed any light on whether this has happened? If so, we might want to put future efforts into the final/published version.
 * I see you combined references, with an inline comment . But won't this change the numbering scheme, so that reference numbers are different from those published in the PDF? -Pete (talk) 20:33, 16 July 2014 (UTC)
 * Hi, I don't think it would be much effort to maintain both versions of the report, since it is already a digital report and we can just copy and paste raw text from the PDF directly. I think there's a way to retain the formatting too, but I'm not sure. Regarding the combination of references, I am trying to retain that numbering from the original PDF. Without combining the references, the reference would appear twice in the transcribed page, which would mess up the original numbering. Although an error would be shown on the djvu subpage, the referencing would be fine on the page in mainspace. —Wylve (talk) 20:40, 16 July 2014 (UTC)
 * OK, cool. I was able to get a MS Word doc from for transcribing the first time around, which was easier to work with than the PDF. And it sounds like you've thought through the issues that concerned me about ref numbering...good work! I hadn't looked at it in detail. And no, I'm not worried about the errors on the individual pages. (Actually, seeing one of those errors is the thing that alerted me to the issue...but I agree, in the grand scheme of things those errors don't really matter.) -Pete (talk) 20:43, 16 July 2014 (UTC)
 * Good, count me in for transcribing when the final report is uploaded. Another minor issue that we might not be able to solve is the Oxford logo on the front page, which I think is copyrighted. This means that we will never be able to put that logo up until whenever its copyright expires. —Wylve (talk) 20:48, 16 July 2014 (UTC)
 * Great, I will ping you if I learn of a new version! Regarding the logo copyright, I agree that's an important issue, for this and similar cases. One way to address it would be to establish an Exemption Doctrine Policy; I proposed that here but there wasn't much support for the idea. -Pete (talk) 20:13, 17 July 2014 (UTC)
 * p.s. I'd be happy to forward the Word doc to you, if you can provide an email address. (Or I could put it on Dropbox.) -Pete (talk) 20:19, 17 July 2014 (UTC)
 * Better put it on Dropbox — I rarely touch my email inbox anymore. —Wylve (talk) 20:35, 17 July 2014 (UTC)

404 page not found
http://www.justice.gov/ovw/teen_dating_violence.htm = 404 page not found. —Maury (talk) 07:30, 6 August 2014 (UTC)
 * I have removed the 404 links. —Wylve (talk) 07:34, 6 August 2014 (UTC)

 * Whatever you think is best is fine with me. Kind regards, —Maury (talk) 07:37, 6 August 2014 (UTC)

A Hundred and Seventy Chinese Poems
Incredible, great work! ~ DanielTom (talk) 10:36, 3 October 2014 (UTC)

New Proposal Notification - Replacement of common main-space header template
Announcing the listing of a new formal proposal recently added to the Scriptorium community-discussion page, Proposals section, titled:

 * • Switch header template foundation from table-based to division-based

The proposal entails the replacement of the current Header template familiar to most with a structurally redesigned new Header template. Replacement is a needed first step in series of steps needed to properly address the long time deficiencies behind several issues as well as enhance our mobile device presence.

There should be no significant operational or visual differences between the existing and proposed Header templates under normal usage (i.e. Desktop view). The change is entirely structural -- moving away from the existing HTML all Table make-up to an all Div[ision] based one.

Please examine the testcases where the current template is compared to the proposed replacement. Don't forget to also check Mobile Mode from the testcases page -- which is where the differences between current header template & proposed header template will be hard to miss.

For those who are concerned over the possible impact replacement might have on specific works, you can test the replacement on your own by entering edit mode, substituting the header tag   with   and then previewing the work with the change in place. Saving the page with the change in place should not be needed but if you opt to save the page instead of just previewing it, please remember to revert the change soon after your done inspecting the results.

Your questions or comments are welcomed. At the same time I personally urge participants to support this proposed change. -- George Orwell III (talk) 02:04, 13 January 2015 (UTC)

Index:Adapting and Writing Language Lessons.pdf
I note you'd done some editing on this back in 2014, any chance of helping brining it up to validation standard by checking the IPA inclusions and formatting?ShakespeareFan00 (talk) 14:50, 18 February 2015 (UTC)
 * Sure thing. —Wylve (talk) 15:44, 18 February 2015 (UTC)

Proofreading of Chinese texts
Hi,

I just did some work on A Chinese Biographical Dictionary (validated two pages on the index and proofread two more), but I realized the pages I validated were proofread by you more than two years ago and never touched afterwards. This is a bit disheartening to say the least... Is it because of a lack of Chinese speaking proofreaders ? I see that there quite a lot of transcription projects started on books related to China, but they are quite far from completion and I do not know which ones are active and have a chance to be completed ... I would prefer working on something with others, and having a reasonable chance to see it completed before giving up ... Is there a specific place to discuss this ?

Koxinga (talk) 06:21, 26 May 2016 (UTC)

 * Hi, I think there is indeed a problem with the lack of Chinese speaking editors. For me personally, I don't have much time to complete large projects. Another problem is that texts on China are usually quite long. Feel free to propose any texts specifically you want to be worked on. —Wylve (talk) 07:57, 31 May 2016 (UTC)
 * Well, no one has time to complete large projects by himself, that's why it is good to collaborate! I started a WikiProject Chinese to list such projects, centralize a list of Chinese speaking editors and exchange about common issues, please have a look and update what is missing. Koxinga (talk) 08:29, 31 May 2016 (UTC)
 * I think it's worth finishing Synoptical Studies in Chinese Character, as it is not too long. I'll start transcribing. —Wylve (talk) 09:12, 2 June 2016 (UTC)
 * Yes, this one can be fast, especially if you do some Excel/LibreOffice magic to fill in a table and automatically concatenate a string. I can give you my template if you want. Koxinga (talk) 17:56, 2 June 2016 (UTC)

Browser differences
Clearly there are differences between browsers, https://en.wikisource.org/w/index.php?title=Page:The_future_of_democracy.djvu/7&diff=4493001&oldid=4467513

Firefox and Chrome show these differently, and I have set for Ff as otherwise there is an overlap. Another job to find out from where this difference is coming. :-/ — billinghurst  sDrewth  02:31, 15 March 2017 (UTC)

title: User talk:Wylve


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89 failed to tempt them from their cool retreats; therefore the fishermen coiled away their lines, and landed 'mid their scaley prey, huge cutlets from which were soon frizzling and seething on the glowing coals, emitting such appetising odours as are seldom experienced, apart from the camp fire, in the free wilds of the mighty bush, where air and exercise combine to give food such zest as epicures whose lives are laid in cities vainly sigh for. We, in common with our aboriginal brethren, having partaken sumptuously of the luscious cutlets, supplemented by a good-sized bunch of "pigfaces" by way of bread, charged our pipe, and then, under the influence of the soothing weed, we felt as though children might play with us and not elicit a single growl by reason of their juvenile temerity.

When our pipes had demonstrated that even they could come to an end, there was a stir amongst the male portion of the party. Everything in the shape of clothes was doffed by them, and when reduced to perfect nudity they stood up, spear in hand, waiting for old Pinbocoroo to give the word of command; they represented a group in bronze far surpassing in their just proportions the puny efforts of a mundane modeller. Another phase of our sport was about to commence.

The sluggish fish had sought the cool depths of the river, and were not to be tempted therefrom by any kind of bait, however delectable or cunningly devised. The aboriginal fishermen were therefore determined to seek them in their cool retreats. To that end all those in Adam's first attire stole quietly into the river, each with his short,


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90 keen fish-spear grasped firmly in the hand. The spot, chosen for their stealthy immersion was near the point, where their knowledge told them that the scaley denizens of the river were enjoying their midday siesta; and there they stood in the river, shoulder deep, still as though they had been mere images instead of men, making Pinbocoroo's reiteration of cuppa cuppa (hush, hush), superfluous quite. Not a single muscular tremor was to be seen in any one of the expertant savage divers until the word was given by the king, when they simultaneously sank from sight, leaving scarcely a ripple behind to tell the spot from whence they had disappeared. After the lapse of what seemed to us an endless time, though by the clock it could not have been very great, the divers began to reappear, by ones, by twos, and threes, until the whole number were once more on the surface, some struggling with immense fish transfixed upon their spears, requiring considerable assistance to land them safely; others, again, with lesser prey wriggling about on their spears like great entimological [sic] specimens on immense pins, required no aid in the landing of their fish. Still, they made as much noise and splutter on the occasion as the landing of a sixty-pounder would warrant; but so it is with these aborigines, even as it is with the greater portion of human kind—plenty of cry and little wool.

This under-water spearing continued with varying success until the sun had declined considerably, when it was abandoned, and the canoes shifted to fresh feasting grounds, then the hooks and lines again became the order of the day. By this time the fish had become as lively as it is their nature to be, consequently they took the delicate pieces of


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91 lobster, or coarser mussel, with which the hooks were baited quite as readily as they had done in the morning; therefore it was one continuous floundering and spluttering of great fish as the natives kept pulling them into their conoes [sic] one after another, nearly as fast, in fact, as the hooks could be rebaited and thrown out; until tired with the long day's successful fun, it was mooted that a start should be made campwards. As the sun was then rapidly approaching the western horizon, the proposal was unanimously agreed to. Therefore, ere long the frail but graceful canoes were once more floating calmly on the bosom of the great river. This time, however, they were not propelled as when outward bound, but were allowed instead to drift along with the current. An occasional touch of the charroongie as they chanced to near either shore too much kept them well in mid stream. All on board the canoes had their lines towing astern, baited ready to haul in such fish as had temerity enough to snatch at the tempting morsels as they twirled along in the wakes of the canoes.

All at once our line was hauled tight by a sudden jirk [sic], which nearly pulled us overboard amongst the fishes. We shouted frantically to Pinbocoroo to back water, as we had got fast to a log; Pinbocoroo, however, only hurriedly replied to our urgent request, "Kurka, tumoo kurka, waty kulk, koorongiadoo mungie tine" (pull, again pull; it's no log, but a big fish biting). Following his advice, we did pull in right down earnest, when, to our unqualified delight, a monster whale-like codfish was soon floundering alongside of the canoe. The old king, watching his opportunity, quickly drove his spear through its vertibræ, close to the


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6 their father became more and more desperate. When Nicholas heard of this, he thought it shame that such a thing should happen in a Christian land; therefore one night, when the maidens were asleep, and their father alone sat watching and weeping he took a handful of gold, and, tying it up in a handkerchief, he repaired to the dwelling of the poor man. He considered how he might bestow it without making himself known; and, while he stood irresolute, the moon coming from behind a cloud showed him a window open; so he threw it in, and it fell at the feet of the father, who, when he found it, returned thanks, and with it he portioned his eldest daughter. A second time Nicholas provided a similar sum, and again he threw it in by night; and with it the nobleman married his second daughter. But he greatly desired to know who it was that came to his aid; therefore he determined to watch: and when the good Saint came for the third time, and prepared to throw in the third portion, he was discovered, for the nobleman seized him by the skirt of his robe, and flung himself at his feet, saying, "O Nicholas! servant of God! why seek to hide thyself?" and he kissed his feet and his hands. But Nicholas made him promise that he would tell no man. And many other charitable works did Nicholas perform in his native city.'

"These three purses of gold, or, as they are more customarily figured, these three golden balls, disposed in exact pawnbroker fashion, are to this day the recognised special emblem of the charitable St. Nicholas."

And now for the more immediate object of the present Note, which is to show what, when once pointed out, will, I think, readily be admitted, namely, that in the grotto formed of oyster shells, and lighted with a votive candle, to which, on old St. James's day (5th August) the passer-by is earnestly entreated to contribute by cries of, "Pray remember the Grotto!" we have a memorial of the world-renowned shrine of St. James at Compostella.

The popularity which St. James formerly enjoyed in England, and the zeal with which his shrine was visited by natives of this country, have recently been so clearly shown by Mr. J. G. Nichols, in his interesting little volume, Pilgrimages to St. Mary of Waisingham and St. Thomas of Canterbury, that I need not here insist upon these points.

What the original object of making these grottoes may have been I can only suggest : but I shall not be surprised if it should turn out that they were formerly erected on the anniversary of St. James by poor persons, as an invitation to the pious who could not visit Compostella, to show their reverence for the Saint by almsgiving to their needy brethren.

Oysters are only allowed to be sold in London (which city, by the by, levied a tax of two pence on every person going and returning by the river Thames on pilgrimage to the shrine of St. James), after St. James's day. Why is this? I wish Mr. Wansey, who is an able antiquary, and one authorised to look into the records of the Fishmongers' Company, would give us the information upon this point which those documents may be expected to furnish.

P.S.—I should be glad if any of the readers of "" could explain to what Erasmus alludes, when he says, "culmeis ornatus torquibus, brachium habet ova serpentum," which L'Estrange translates, "Straw-works, snakes, eggs for bracelets;" and Mr. Nichols, who honestly states that he is unable to explain the allusion, as he does not find such emblems elsewhere mentioned, "adorned with straw necklaces and bracelets of serpents' eggs."

Amongst the objects of the useful medium of literary communication afforded by the publication of "," one appears to be a record of the casual notice of "some book or some edition, hitherto unknown or imperfectly described." I am induced therefore to inquire, whether the existence of an ancient MS. volume of Chronicles, which I have recently noticed in the little library adjoining Reigate Church, is already known to those who investigate our monastic annals? This volume may probably not have escaped their research, especially since the republication and extension of Wharton's Collections have been recently proposed. A chronological series of chronicles relating to the see of Canterbury was announced amongst the projected publications of the "Anglia Christiana Society."

The library, of which brief mention


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92 head, and the great brute was then safely hauled into our tiny craft.

The capture of this immense fish seemed to the natives a fitting finale to our successful day's sport, so the lines were all drawn up at once, and the long, slender canoe poles came gracefully into play, which sent the flotilla along in splendid style, rivalling in beauty and celerity a flock of moulting swans when being chased; and just as old Sol sank to rest, mid a blaze of gorgeous colours, we landed at the port from whence we started in the morning.

The result of our day's sport was ninety-three fish, beside those demolished at our midday meal, and a few lobsters, whose aldermanic proportions were the means of their being reserved for the delectation of animals, possessing a higher organisation than the giant codfish of the Murray River.

CHAPTER XI.

RELATING TO THEIR SPIRIT, AND THEIR UNBOUNDED FAITH THEREIN. ARORIGINAL RELIGION AS COMPARED WITH THAT PROFESSED BY CHRISTIANS FROM AN ABORIGINAL POINT OF VIEW. Bangals (doctors), and their powers of spiritual intercourse.

In matters of religion these aborigines are very, very destitute indeed, yet they admit that all their actions are overlooked by a good and by an evil spirit. These spirits are very prominent figures in all their traditions. The good spirit (Ngowdenout) has the credit of being the author of everything which has a favourable


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 LIBRARY OF THE

UNIVERSITY OF MICHIGAN

READING

ROOM


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sun was a regular lie-abed on this Autumn morning, banked about by soft clouds and draperies of mist; but they glowed pink along the horizon—perhaps blushing for Old Sol's delinquency. The mist hung tenderly over the river, too—indeed, it masked the entire Valley of the Lumano—lying thick and dank upon the marshes and the low meadows, but wreathed more lightly about the farmhouses and their outbuildings, and the fodder and haystacks upon the higher ground.

But suddenly the sun flung off the bedclothes and leaped right into the sky. That long, low bank of cloud that had been masking him, melted away and the shreds of mist were burned up in a hurry as his warm rays spread abroad, taking the entire valley in their arms.

Farmhouses, where the kitchen chimney smoke had been rising straightly into the air, immediately put on a new bustle. Doors opened


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2 and shut. There was the stamping of horses in the stables as they crunched their corn; cows lowed as the milk-pails rattled; sheep baa-a-ed in their folds, and the swine, fearing that some other of the farm stock would get their share of the breakfast, squealed in eager anticipation.

On a knoll by the river side stood the rambling buildings belonging to Jabez Potter, who kept the Red Mill. The great wheel beside the mill end of the main structure had not yet begun to turn, but there was plenty of bustle about the pleasant house.

The sun had scarcely popped up when a very pretty, bright-looking girl ran out upon the porch and gazed earnestly along the road that followed the Lumano toward Osago Lake. She looked out from under a shielding hand, for the sun was in her eyes. Around the corner of the house came a tall, dark-faced man whose long jaws were cleanly shaven and deeply lined. His clothing was full of milldust and it seemed to have been ground into his face for so many years that it was now a part of the grain and texture of his skin. He did not smile at the girl as he said:

"You ain't looking for them yet; air you, Ruth? It's much too early. Help your Aunt Alviry put breakfast on the table. She'll hev it all to do when you're gone."

The tone was stern, but the girl seemed to be


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Rh used to it, for her face did not cloud over, and the smiles rippled about her mouth as she replied:

"I'm so full of happiness, Uncle Jabez, that you mustn't mind if I'm looking for Helen and Tom ahead of time. It doesn't seem possible that I am actually going with them."

"It seems real enough to me," grumbled Jabez Potter. "I hope you'll get enough out of it to pay us for all the trouble and cost of your going—that I do."

But even this seemingly unkind speech did not ruffle the girl's temper.

"You wait and see, Uncle Jabez—you just wait and see," she said, nodding to him. "I'll prove it the best investment you ever made."

He didn't smile—Jabez Potter was not one of the smiling kind; but his face relaxed and his eyes twinkled a little.

"I sha'n't look for cent. per cent. interest on my money, Niece Ruth," he said, and stumped into the house in his heavy boots.

Ruth Fielding, who had come to the Red Mill only a few months before, having lost all other relatives but her great-uncle, who owned the mill, ran into the kitchen, too, where a little old woman, with bent back and very bright eyes, was hovering over the stove. The breakfast was ready to be served and this little woman was


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4 pottering about, muttering to herself a continual complaining phrase:

"Oh, my back and oh, my bones!"

Aunt Alvirah Boggs (who was everybody's Aunt Alvirah, but no blood relation to either Ruth or her uncle) was not a morose person, however, despite her rheumatic troubles. She smiled on Ruth and patted her hand as the girl sat down beside her at the table.

"Seems like we'd be lost without our pretty leetle creetur about," said Aunt Alvirah. "I don't see what the old house will do without her."

"I'll be home at Thanksgiving—if Uncle will let me," said Ruth, quickly, and glancing at the old man; "and again at Christmas, and at Easter. Why, the intervals will go like that," and she snapped her fingers.

"All this ing up and down the country will cost money, Niece Ruth," admonished Uncle Jabez.

He was, by nature, a very close and careful man with money—a reputed miser, in fact. And that he did hoard up money, and loved it for itself, must be confessed. When he had lost a cash-box he kept in the mill, containing money and other valuables, it had been a great trouble to Uncle Jabez. But through a fortuitous train of circumstances Ruth Fielding had recovered the


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Rh cash-box for him, with its contents untouched. It was really because he considered himself in her debt for this act, and that he prided himself upon paying his debts, that Jabez Potter had come to agree that Ruth should go away to school.

He had not done the thing in a niggardly way, when once he gave his consent. Ruth's new trunk was at the Cheslow railroad station and in it was an adequate supply of such frocks and necessities as a girl of her age would need in the school to which she was bound. Her ticket was bought, too, and in her purse was a crisp ten-dollar note—both purse and money being a special present from Uncle Jabez.

Ruth had learned that the miller was by no means as grim as he looked, and she likewise knew that now he was kindly disposed toward her and really was doing a great deal for her. She was determined to never be ungrateful to Uncle Jabez for satisfying the greatest longing she had ever had—to go to Briarwood Hall, a.

Suddenly a young man put his head in at the kitchen door, grinned, and said:

"They're a-comin', Miss Ruthie. I see 'em up the road."

Ruth jumped up at once and ran for her coat and hat.

"There, child!" cried Aunt Alvirah, "ye


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A Fairy from the Sun-shower

[When the Servians see the sun-rays of a summer shower they say it is the fairies combing their hair.]

the meadow a shower is roaming ; Just beyond is the summer sun ; Fair is the hair that the fays are combing— Myth come true ! here 's my dainty one Tripping the path in the wind's soft blowing ; Her slender form through her gown is showing, Her foot scarce whispers the way she 's going. " Come, my bright one, come, my soul,    Let my kisses be your goal."

But the path has heard my sighing, Turns aside, and leads my fay Into the forest, love defying. Path, accursed be ! — but stay ! Lost to love each moment gliding, What if in the woodland hiding Still for me my fay be biding ! . . .   " Wait, my bright one, wait, my soul,    Your sweet kisses are my goal."

title: A Fairy from the Sun-shower


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6 haven't eaten enough breakfast to keep a fly alive. Lucky I've got a good basket of lunch put up for ye. It'll be a long journey—by train, boat, and stage coach. You'll be hungry enough before ye git there Oh, my back and oh, my bones!" she added, as she hobbled to the dresser for the luncheon box.

Ruth flashed back into the room and cried to the youth on the porch:

"Is the car really in sight, Ben?"

"It's almost here, Miss."

Indeed, they could hear the purring of a motor-car coming up the river road. Ruth flung her arms about Uncle Jabez's neck, although he did not rise from the table where he was methodically putting his breakfast away as though nothing unusual was happening.

"You've been a dear, good uncle to me," she whispered, "and I love you for it. I'll be careful of the money, and I'll get all the learning I can for the money you pay out—now just you see if I don't!"

"I ain't sure that it'll do either of us much good," grumbled Uncle Jabez, and he did not even follow her to the door as she ran out.

But Aunt Alvirah hobbled after her, and pressed her close before she would let the girl run down the walk.

"Blessin's on ye, ye pretty creetur," she


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Nov. 3. 1849.] is made in Manning's and Bray's History of Surrey (vol. i. p. 314.) without any notice of its contents, is preserved in the upper chamber of a building on the north side of the chancel, erected in 1513, and designated as a "vestibulum " in a contemporary inscription. The collection is small, and amongst the most interesting volumes is a small folio, in the original oaken boards covered with white leather, presented to the library, 7 June, 1701, by William Jordan, of Gatwick, in the adjacent parish of Charlwood, probably the same person who was member for the borough of Reigate in 1717. Of previous possessors of the book nothing is recorded. It comprises several concise chronicles, which may be thus described:—

 * 1) "Cathologus Romanorum Pontificum:"—imperfect, commencing with fol. 11; some leaves also lost at the end. It closes with the year 1359, in the times of Innocent VI.
 * 2) "De Imperatoribus Romanis:"–from Julius Cæsar to the election and coronation of Charles IV. after the death of the emperor Lewis of Bavaria, and the Battle of Cressy, in 1347.
 * 3) "Compilacio cronicorum de diversis archiepiscopis ecclesie Cantuariensis:"—the chronicle of Stephen Birchington, a monk of Canterbury, printed by Wharton, from a MS. in the Lambeth collection. The text varies in many particulars, which may be of minor moment, but deserve collation. The writing varies towards the close, as if the annals had been continued at intervals; and they close with the succession of Archbishop William de Witleseye, in 1368, as in the text printed by Wharton (Anglia Sacra, vol. i. pp.1–48.).
 * 4) "De principio mundi, et etatibus ejusdem. De insulis et civitatibus Anglic:"–forming a sort of brief preface to the following–"Hie incipit Bruto de gestis Anglorum." The narrative begins with a tale of a certain giant king of Greece, in the year 3009, who had thirty daughters: the eldest, Albina, gave her name to Albion. The history is continued to the accession of William Rufus.
 * 5) "Incipit cronica de adquisicione Regni Anglie per Willelmum Ducem Normannorum," &c. closing in 1354, with the birth of Edward of Engolesme, eldest son of the Black Prince. Wharton speaks of "Historiæ de regibus Anglorum, de Pontificibus Romanis, et de Imperatoribus Romanis," as found together with the chronicle of the archbishops of Canterbury; both in the Lambeth MS. and in another formerly in the possession of William Reede, Bishop of Chichester: and he was inclined to attribute the whole to the pen of Birchington.
 * 6) "Gesta Scotorum contra Anglicos:"—commencing in 1066, with the times of Malcolm, king of Scotland, and ending in 1346, with the capture of David II., and the calamitous defeat of the Scots near Durham.

At the commencement of the volume are found some miscellaneous writings of less interesting character. I noticed, however, an entry relating to the foundation of a chapel at "Ocolte," now written, in Kent, by Ralph Scot, who had erected a mansion remote from the parish church, and obtained license for the consecration of the chapel in the year 1281, in the time of Archbishop Kilwardeby.

The writing of this MS. appears to be of the latter half of the fourteenth century. Possibly there may be readers of these "," more familiar with such inquiries than myself, who may have examined other contemporary MSS. of the compilations of. I shall be thankful for any information regarding them, and especially as regards the existence of any transcript of the Canterbury Annals, extended beyond the year 1368, with which this copy as well as that used by Wharton closes ; whilst he supposes that in the chronicle as cited by Jocelin, chaplain to Matthew Parker, they had been carried as far as the year 1382. Author:Albert Way

It is read in the Newspaper Directory that The Morning Chronicle was established in 1770, The Morning Herald in 1781, The Times, 1st January, 1788. I believe that not one of these dates is correct, and that of The Morning Herald to be wrong by fifteen years or more. Can you, or any of the readers of give me the exact dates, or tell me where I can find the earlier volumes; say, the first ten, of either or all? D.


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Rh crooned over Ruth. "I'll think of ye ev'ry moment ye air away. This is your home, Ruthie; ye ain't got nary 'nother—don't fergit that. And yer old A'nt Alviry'll be waitin' for ye here, an' jest longin' for the time when ye come home."

Ruth kissed her again and again. Two excited young voices called to her from the automobile.

"Come on! Come on, Ruth. Do come away!"

She kissed Aunt Alvirah once more, waved her hand to bashful Ben, who was Uncle Jabez's man-of-all-work, and ran down to the waiting car. In the seat beside the chauffeur was a bright-looking, black-haired boy in a military uniform of blue, who seized her lunch basket and handbag and put them both in a safe place. In the was a plainly dressed lady and a brilliantly pretty girl perhaps a year older than Ruth. This young lady received the girl from the Red Mill rapturously when she sprang into the tonneau, and hugged her tightly as the car started on. She was Ruth's dearest friend, Helen Cameron. It was her brother Tom in front, and the lady was Mrs. Murchiston, who had been the governess of the Cameron twins since their babyhood, and was now to remain in the great house—"Outlook"—Mr. Macy


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8 home, as housekeeper, while his son and daughter were away at school.

For Tom was bound for Seven Oaks Military Academy, and that was only ten miles, or so, this side of Lumberton, near which was situated Briarwood Hall, the boarding school which was the girls' destination. Tom had attended Cheslow High School for a year; but Ruth and Helen were about equally advanced in their studies and expected to be both roommates and classmates at the Hall.

Ruth stood up in the car as it rolled up the hill toward Cheslow and looked back at the Red Mill. She fluttered her handkerchief as long as she could see the little figure of Aunt Alvirah on the porch. Uncle Jabez came out and strode down the path to the mill. Then the car shot around a curve in the road and the scene was blotted out.

How much was to happen to her before she saw the Red Mill again!


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 ''Now, when physiologists study the living brain of an ape, they have no grounds for supposing that they are dealing with a dual structure. The brain is not a tenement inhabited by a spirit or soul. The spirit or soul is but a name for the manifestations of the living brain. The leading neurologists of the world are agreed that the same is true of the human brain. It was only when they abandoned the dual conception—an inheritance from the dark ages of medicine—that they began to understand the disorders of man's mind and how to treat them.''

''Modern medicine thus strikes at the very root of Christian doctrine. For, if man is truly mortal, if death ends all, if the human soul is but the manifestation of the living brain, as light and heat are the manifestations of a glowing bar of steel, then there can be no resurrection of the dead. Man has the seeds of immortality in him, but the gift is for the race, not for the ndividual.'' Author:Sir Arthur Keith

and religion have been closely associated from the most pristine time. Primitive medicine had its origin in conjunction with the most primitive of religious conceptions, namely, animism; an illusion that made primitive man recognize in all things, and everywhere, spirits such as his supposed spirit; a belief that the world swarms with invisible spirits which are the cause of disease and death. And thus primitive medicine is inseparable from primitive modes of religious belief. All these phenomena which we consider today natural—the rustling of leaves in a forest, the crash of thunder, the flash of lightning, winds, clouds, storms, and


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Rh —were to primitive man the outward and visible signs of angry gods, demons, and spirits. Similar spirits caused disease and death, and these evil spirits that produced disease and death were to be placated and cajoled by man, just as he did his other deities, by magic, by burnt offerings, and sacrifice.

The first holy man, the first priest, was the "shaman," and it was his duty not only to placate and cajole the spirits that were thought to control the physical well-being of the individual members of the tribe; but it was his duty also, by the exercise of his magic, to alleviate and cure illness by exorcism. The "shaman" was therefore the first medicine man, the first witch doctor, the first physician. He relied chiefly upon psychotherapy as does the modern witch doctor of Christian Science.

Medicine could not begin to be medicine until it was disassociated from magic, religion, and theology. This struggle has been going on from the time of the "shaman" to the present moment. Primitive medicine stands midway between magic and religion, as an attempt to safeguard health by control of so-called supernatural processes, and the warding off of evil influences by appeal to the gods.

In all primitive societies, priest, magician, and medicine man were one and the same; and medicine remained stationary until it could divorce itself completely from religion. Primitive medicine, then, springs from folklore, legends, credulity, and superstitions; the same forces that give rise to all forms of religious beliefs.

Huxley has stated, "Science commits suicide when, it adopts a creed," and from the earliest of times those men who had a scientific trend of mind realized this, however vaguely, and have attempted to divorce science from religion. The science of medicine has been divorced from superstition, but its twin brother religion lies as


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128 firmly bogged in the mire of superstition today as it did in the days of the incantations of the first theologist, the "shaman." And it is due to this close association of religion and medicine that ideas of the greatest scientific moment have been throttled at birth or veered into a blind alley through some current theological lunacy. Medicine has advanced through its disassociation with supernaturalism, while religion still remains the last refuge of human savagery.

And so it had been that throughout those long, sterile, and barbarous ages primitive man ascribed all diseases either to the wrath of God, or the malice of an Evil Being. With the rise of the Greek philosophers, the human mind for the first time began to throw off the fogs of superstition. In Greece, 500 years before Christ, Hippocrates developed scientific thought and laid the foundations of medical science upon observation, experience, and reason. Under his guidance, medicine for the first time was separated from religion. He relieved the gods of the responsibility for disease and placed it squarely upon the shoulders of man. His findings were passed on to the School of Alexandria, and there medical science was further, developed. At this stage of history all advances stopped, and for the following reason:

With the coming of Christianity this science, as well as all others, was stultified. A retrogression took place to the ideation of the most primitive of men, namely, the conception of physical disease as the result of the wrath of God, or the malice of Satan, or by a combination of both. The Old Testament attributes such diseases as the leprosy of Miriam and Uzziah, the boils of Job, the dysentery of Jehoram, the withered hand of Jeroboam, the fatal illness of Asa, and many other ills, to the wrath of God, or the malice of Satan. The New Testament furnishes such examples as the woman "bound


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93 tendency towards his aboriginal children, and the bad spirit (Ngambacootchala) has to bear the blame of whatever untoward event circumstances may bring round.

These good and bad spirits never by any means clash; neither having any control or power of any kind over the other; therefore, it is a sort of let alone, for let alone, position, which they hold towards each other, each acting independently on all occasions.

If a native has been fairly successful whilst hunting, and has consequently bagged a satisfactory haul, he gives Ngowdenout all the credit of his luck, inasmuch as he in his great-heartedness had made the game less wary than usual, so that the hunter might have to display but very little cunning in circumventing them.

If, however, whilst trudging back to his camp, well laden with the result of his morning's sport, and full of rejoicings by reason of his successful endeavours, he should chance to stab his foot with a projecting stump, or dry branch with sharp point, Ngambacootchala gets the blame for guiding his erring footsteps that way, and is therefore heartily anathametised, in no measured terms either, the aborigines having a wonderful talent for the construction and launching of gross expletives, against who, or whatever may offend their dignity, or hurt their person.

Should it happen that a wild dog, in his foraging rambles, finds and scrapes out a lowna's nest (which had been marked down by an aborigine whilst the bird was building), and eats the eggs; or a known swan's nest has been robbed by a predatory crow, or if even a great codfish smashes many meshes of a net, and escapes, the ever evil-doing


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94  gets all the blame and consequent abuse. They carry their belief in this spirit to such an extent that they actually pretend to show his tracks or foot-marks on the ground when there is really nothing to show, unless it be perhaps some slight depressions altogether due to the action of water.

They cannot bear the least ridicule which tends to impugn in the slightest degree this absurd belief of theirs; indeed, they become very irate should anyone have the temerity to attempt such a thing.

The aborigines hold it a matter utterly impossible for a white man to understand things which are purely aboriginal; they do not fail to retaliate either when requested to produce their good and bad spirits by asking us to show them ours, of whom we tell them so much. This, of course, we cannot do, any more than they can show us theirs; thus, it is therefore a hopeless task endeavouring to discuss matters having the remotest theological tendency with them; and when (by chance more frequently than design) we have been drawn into arguments of the kind, we have mostly had to acknowledge to ourselves our signal failure, and if we could retreat gracefully from the wordy encounters, we esteemed it something to be particularly grateful for. The aborigines, however, are quite sharp enough to observe our discomfiture on such occasions, however much we may strive to disguise the humiliating fact.

When we endeavour to impress upon their savage minds that our Diety made the whole universe, and every animal on it, man included, they simply say: "Nothing of the kind; it is not so." The world was never made by any


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Author:Joseph Lewis

Works

 * The Tyranny of God (1921)
 * Lincoln, the Freethinker (1925)
 * Jefferson, the Freethinker (1925)
 * The Bible Unmasked (1926)
 * Franklin, the Freethinker (1926)
 * Burbank, the Infidel (1929)
 * Voltaire, the Incomparable Infidel (1929)
 * Atheism, a collection of his public addresses (1930)
 * The Bible and the Public Schools (1931)
 * Should Children Receive Religious Instruction? (1933)
 * The Ten Commandments (1946)
 * Thomas Paine, Author of the Declaration of Independence (1947)
 * In the Name of Humanity (1949)
 * An Atheist Manifesto (1954)
 * Ingersoll, The Magnificent (1957)

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Rh by Satan," the rebuke of the fever, the casting out of the devil which was dumb, the healing of persons whom "the devil oftimes casteth into the fire," and various, other episodes. Christian theology then evolved theories of miraculous methods of cure, based upon modes of appeasing the divine anger, or of thwarting satanic malice. The curing of disease by the casting out of devils, by prayers, were the means of relief from sickness recognized and commanded, by the Bible. Thus Christianity perverted the beginning of a science of medicine to a system of attempted cure of disease by fraud.

The treatment of disease descended to the cures found in holy and healing wells, pools, and streams; in miracles and the efficacy that was to be found in the relics of saints. Instead of reliance upon observation, experience, and thought, attention was directed toward supernatural agencies. In contrast to the Greek physicians who were attempting to lay a scientific foundation, we have the Christian idea prevailing that the water in which a single hair of a saint had been dipped was to be used as a purgative; water in which St. Remy's ring had been dipped cured lunacy; oil of a lamp burning before the tomb of St. Gall cured tumors; wine in which the bones of a saint had been dipped cured fevers; St. Valentine cured epilepsy; St. Christopher cured throat disease; St. Eutropius, dropsy; St. Ovid, deafness; St. Vitus, St. Anthony, and a multitude of other saints, the maladies which bear their names.

"In the year 1585, in the town of Embrun, France, the male generative organ of St. Foutin was greatly revered. A jar was placed beneath his emblem to catch the wine with which it was generally anointed; the wine was left to sour, and then it was known as the 'Holy Vinegar’ The women drank it in order to be blessed with children." (Joseph Lewis, "Voltaire.")


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95 being; it was not made at all. But if, as you say, one Supreme Being did make it, from whence came the pimble from which it was formed? If we make a fire, we must have wood to do it, as nothing is not combustible. If we require a cloak, we must first find the trees containing the weelangies (opossums); we must then climb the trees, and cut out weelangies from their hollow branches, skin them, and dry the skins; after which we have to scrape them with mussel shells, until they are sufficiently pliant; then we have to sew them together. It is thus very evident that if we had not the weelangies, to begin with, we would be unable to perform all these operations, consequently we would not have any cloak, and should therefore sleep cold enough when the lenangin (frost) sines (bites) in the long,, clear, starry nights of winter.

The same thing obtains, too, in whatever we make—canoes, spears, boomerangs, nets, and waddies. Before we make any of them, we must have the material to work upon.

We observe also that you white men are placed in very similar circumstances before you make a house, stockyard, or paddock, or any other thing that you require, either on your stations or in your town. You must get the necessary substances to work upon, and we think that if you could communicate with your good Spirit who made the world, and all it contains, out of nothing (as you say you can), that you would get him to make your houses and every other thing you need, instead of having to give um cheque to bushmen and carpenters, as we see you doing invariably.


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96 You tell us that our good and bad spirits are all gammon, but we do not believe you, because we know better. Your not being a blackfellow is the reason of your lack of knowledge on the subject, and your ignorance induces you to say what you do about it.

You do not like us to tell you that all your accounts of your good and bad spirits, and their various wonderful works, as described by you, are, in our opinions, just so many lyoors' stories, well fitted to be told to the wirtiwoos by the camp fires to keep them quiet; and we fail to see how you can be astonished at our disbelief either, inasmuch as you have never shown us the performance of any of the great wonders done by Ngondenout.

When we go on a hunting or fishing expedition, we usually invoke the aid of Ngondenout, not by playing music, singing, and much talk, as you do when you ask a favour from your good Spirit. We simply say: "Pray, let us be successful." And on most occasions we are so. When we chance not to have any luck, however, as will happen now and again, we know that the wicked Ngambacootchala has been disturbing the game, or making the water muddy, so that the blackfellows might labour all day, and return to the camp at night with tired limbs, and without anything to fill the bellies of their hungry lyoors and squalling wirtiwoos.

None of the us aborigines have seen either the good or bad spirits, unless the bangals of the tribes, and they can see and converse with them whenever they may have the inclination; and it is from them that we have gained all our knowledge on the subject.


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97 In this we are not very unlike you whitefellows, as you tell us that the only whites who are able to hold converse with your good and bad spirits, and who have power over the bad one, are the missionaries.

When the nowie (sun) has been very angry in the summer time, parching the grass and drying up the yallums (wells), we have seen the whitefellows going to the house of your good Spirit, not on Sunday either, and on asking them for what purpose they were going on that day, were told it was to pray for rain to come, so that the grass might be refreshed, and spring up green and sweet, and the dried up yallums be filled, for the poor, starving sheep, cattle, and kangaroos to feed upon and drink, so that they might stop dying. But, after all that, we did not see the rain come, so all kinds of poor starved beasts continued to die, until one of our bangals spoke to Ngondenout about it, and cut off some of his own hair, and placed it in the river, after first having oiled it with the kidney fat of a wretched bukeen. Then, indeed, but not till then, the big black clouds came up from where the nowie goes to sleep, and covered all the face of tyrilly (sky) with much blackness, from whence in a short time the rain burst forth; and such a rain it was,


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98 all the pimble became so soft, that the poor starved kangaroos and cattle sank down to their bellies, and were unable to get up again, and so died in their tracks.

The cracked and dried-up yallums were filled to over flowing, and all the drooping trees and herbage, which had so nearly died from the effects of scorching rays of the angry sun, grew fresh once more, and all the land became green and beautiful. Thus what your missionaries with their music and talk altogether failed in, our bangals achieved at once through our good Ngondenout.

From the foregoing the reader can easily divine the difficulties and obstacles the missionaries and clergymen have to encounter in their endeavours to bring these poor savages to a sense of their utter heathenism. Their logic is simple even to childishness, but notwithstanding this fact it is most difficult to combat (baby logic and accompanying cross-questioning have posed most men some time or other in their lives); in fact, it is impossible in many instances to do so. It is only by giving them intellectual culture equal to that enjoyed by mediocre civilisation that they can be made to understand the utter fallaciousness of the faith which they place in their spirits and the truth and beauty of the Christian religion as accepted by so many thousands of earnest professors.

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99 always be a sad stumbling block in the way even of these means.

They have implicit belief in another spirit called Konikatnie, whose habitat is in the profound depths of the lakes and waterholes, or else in the dark, deep eddies of the rivers, from whence he only occasionally rises, and then only when he has a mission of evil on hand. The mere fact of his crossing the vision of any blackfellow (not being a bangal) is sudden death, so that unless it be the bangals no one can speak of him from personal observation.

If a blackfellow suddenly disappear from his tribe through being assassinated by some lurking foe, and his end is never discovered, by reason of the murderers having successfully hidden the body, the fatal presence of Konikatnie is unhesitatingly credited with the disappearance. The matter is therefore not inquired into to any great extent, but is merely put down as a tribal loss, and so forgotten.

The bangals duly impress upon their people the folly of too closely criticising the actions of what are even only supposed to pertain to the water spirit, as he is most impatient as regards interference, and entirely unforgiving.

It does occasionally happen that some too curious member of the tribe is caught prying rather closer into the mysteries of bangalism than the professor thereof has any thought of allowing. This always gives mortal offence; in fact, the death of the offender is the only means by which it can be wiped out; therefore the bangal lies in wait for the offender, and slays him by strangulation, which to the aborigines tells no tales as to the manner of his death. Of course the


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100 sight of Konikatnie is the cause to which the death is assigned.

Every now and again a bangal will disappear from the camp, and remain absent for many days together, and when he returns his eyes will be bleared and bloodshot, and his opossum cloak rank and covered with the miry ooze of the river. On these occasions he is full of wondrous tales of his adventures at the bottom of the river whilst being hospitably entertained by his friend the Konikatnie, and no matter how highly coloured the stories may be, or how glaringly patent the falsehoods are with which he duly embellishes them, his wide-mouthed, greedy audiences give implicit credence to every marvel.

The province of Konikatnie is to keep guard during the hours of darkness, when sleep weighs heavy on the eyelids of those whose turn it is to keep a vigilant watch, lest the stealthy footsteps of a vile bukeen should steal into the slumbering camp and extract the kidney fat of some oblivious victim. The task thus assigned to this spirit is rather a singular one considering the fatal effects of even a chance meeting with him, but so it is nevertheless.

When a poor victim to the vile bukeen is found stark, with the fat excised from his kidneys as the morning sun wakes the sleeping camp to consciousness, whatever bangal chances to be in the camp immediately begins to vituperate the whole tribe for having done something to rouse the ire of the water spirit, who, in consequence thereof, allowed


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offering to the public the last of a series of works on the subject of female duty, I feel that to confess their deficiencies, would not be to supply them; and therefore, I would prefer soliciting the attention of the reader to this fact—that they have not been written under the idea of presenting an entire summary of the life and character of woman, in the situations of daughter, wife, and mother, nor consequently under that of offering a substitute for any of those standard and excellent works on the same subject which adorn our libraries, but rather with the hope of throwing out a few hints and observations relative to the present state of English society, the tendency of modern education, and the peculiar social and domestic requirements; of the country and the times in which we live.

Thus I have purposely avoided entering upon many important points of duty, and particularly those of a strictly religious nature, because I knew that the reader could find them more clearly and more ably treated elsewhere; and because I felt it to be more within the compass of my own qualifications, to endeavor to assist and encourage the inexperienced, but well meaning, than to instruct the ignorant, or to convert the irreligious.

Looking seriously at those faults which are generally allowed, and at those follies which are sometimes by society, I have been compelled occasionally to speak in strong language of certain peculiarities in the present aspect of social and domestic life, and especially of some of the habits and a prejudices of my own sex. Had such peculiarities been less popular, or less generally indulged; had they, in short, been regarded as objectionable, rather than otherwise, there would have been no need for me to have made any of them the subject of a book; but the very fact of the opinion of society, and of many excellent persons, being in favor of that

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101 the bloody-minded bukeen to enter the camp unseen and successfully carry away the treasured kidney fat of their brother wherewith to lubricate himself, thereby adding the strength that was his victim's to his own vile person, besides depriving the tribe of one of its valuable members. Sometimes a bukeen wortongie (savage blackfellow) is found dead within a short distance of the camp, with no visible sign as to how he came by his end; therefore as a matter of course Konikatnie gets the credit of having slain him with one of his not-to-be-encountered glances. Great rejoicings ensue accordingly, accompanied by the usual quantum of tongue clucking when the aboriginal mind is in high glee. Besides that, many laudatory ejaculations are passed on the water spirit for his vigilant protection. In these cases the bangal present at the time takes very good care to confirm their belief in every possible manner, although more than likely it was he himself who had assassinated the wily bukeen. It is probable that whilst prowling about (as it is the custom of these medicine men to do) the bangal had opportunely caught sight of the stealthy bukeen lying perdue, awaiting an opportunity in all probability for the achievement of no very good purpose, becoming the victim, however, instead of the aggressor, as the discovering bangal crept from bush to bush, or wriggled himself like some hideous overgrown snake through the waving grass until within pouncing distance, when, with the fatal velocity of the reptile which we have used in illustration, he darted upon the fated bukeen, and had him strangled almost before he had time to struggle.


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102 After one of these successful assassinations, when all the members of the tribe have returned to the camp for the night, the bangal carries the body of the dead bukeen to where it is certain to be discovered soon; in all probability, indeed, he feigns an excuse to send some one off in the direction of the dead bukeen, when, of course, discovery ensues.

The bangals are quite wise enough to be aware of the value of these legerdemain kind of tricks in keeping up their prestige in the tribes; therefore they never by any chance fail to put them in practice whenever a favourable opportunity occurs.

CHAPTER XII.

OF THEIR loondthals (HUTS), AND MODE OF CONSTRUCTION; THE COINCIDENCES EXISTING BETWEEN PRE-HISTORICAL MAN AND THESE ABORIGINES, AS SHOWN BY VARIOUS IMPLEMENTS, &c.

It is just possible, by the stretch of a very fertile imagination to assign the name of village to an assemblage of aboriginal huts, but such a liberty with the English language could only be permitted to one possessing a highly poetical organisation, as a number of these habitations gathered together in one spot is merely an encampment, and one of the very rudest too.

There is never the slightest attempt at order in the arrangement or placing of these primitive defences against the weather, each one being erected according to the necessity


text: The Aborigines of Victoria and Riverina/Chapter 11