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 NURUNDURI'S HISTORY. 205 gibly. The other tribes to the eastward arriving later, ate the contents of the intestines, which caused them to speak a language slightly different. The northern tribes came last, and devoured the intestines and all that remained, and immediately spoke a language differing still more from that of the Raminjerar. All this happened before the time of Nurunduri, with whose departure from the earth the power of transforming themselves, and making rivers, hills, &c., ceased. As, with Nurunduri, a new epoch commenced, as much of his history as can be told with decency here follows: —He was a tall and powerful man, and lived in the east, with two wives, and had several children. Upon one occasion his two wives ran away from him, and he went in search of them. Wherever he arrived he spread terror amongst the people, who were dwarfs compared with him. Continuing his pursuit, he arrrived at Freeman's Nob and there made water, from which circumstance the place is called Kainjenauld (kainjamin, to make water). Disappointed at not finding his wives, he threw two small nets, called witti, into the sea, and immediately two small rocky islands arose, which ever since have been called Wittungenggul. He went on to Ramong, where, by stamping with his feet he created Kungkengguwar (Rosetta Head). From hence he threw spears in different directions, and wherever they fell, small rocky islands arose. At length he found his two wives at Toppong. After beating them they endeavoured again to escape. Now tired of pursuing them, he ordered the sea to flow and drown them. They were transformed into rocks, and are still to be seen at low water. Discontented and unhappy, he removed with his children to a great distance towards the west, where he still lives, a very old man, scarcely able to move. When he went away one of his children was asleep, and, in consequence, left behind. Nurunduri, when arrived at the place where he intended to remain, missed him, and making fast one end of a string to his maralengk, he threw the other end towards where he supposed his son to be, who, catching hold of it, helped himself along to his father. This line is still the guide by which the dead find their way to Nurunduri. When a man


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 206 THE ENCOUNTER BAY TRIBE. dies, Nurunduri's son, who first found the way to his father by means of the line, throws it to the dead man, who, catching hold of it, is conducted in like manner. When he comes near, the old man, feeling the motion of the line, asks his son who is coming. If it is a man, the son calls all the men together, who, by a great shouting, arouse the half-stupefied man. When come to himself, he silently and sadly approaches Nurunduri, who points out to him where he is to reside. If he belongs to the Encounter Bay, or one of the Goolwa tribes, he is allowed to live in Nurunduri's hut; but if of one of the more distant tribes, at a distance off. Before he goes away to the place pointed out to him, Nurunduri carefully observes his eyes. If tears are flowing from one eye only, it is a sign that he has left only one wife; if from both, two; if they cease to flow from one eye while they continue to flow from the other, he has left three wives; and according to the number he has left, Nurunduri provides him with others. Old people become young, and the infirm sound in the company of Nurunduri. This is what the poor uninstructed people believe; therefore no fears about the future, or concerning punishments and rewards, are entertained by them.

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 (the solution) if some one does not assume the same axiom from "to know," but from "to be," or "to subsist after a certain manner;" as if this (dog) is a father, and is yours, (therefore it is your father,) for though this is true in certain instances, and it is possible to know, and to be ignorant of, the same thing, yet here what is said, is by no means appropriate. Still there is nothing to prevent the same argument having many faults, yet not the exposition of every fault is a solution, for it is possible that some one may show that to be false, which is syllogistically concluded, but may not show whence it is false; as that argument of Zeno, that nothing can be moved. Wherefore, if some (respondent) should endeavour to lead to the impossible, he errs, though it should be concluded ten thousand times, since this is not a solution, for the solution was the display of a false syllogism, (showing) whence it is false, if then (the opponent) concludes nothing, whether he endeavours to collect the true or the false, the manifestation of that thing is a solution. Perhaps indeed, nothing prevents this occurring in certain cases, except that in these, this cannot appear, for he knows that Coriscus is Coriscus, and that he who approaches is he who approaches. It seems indeed to be possible to know, and not to know the same thing, for instance, to know that a thing is white, but not to know that it is musical, for thus a man knows and does not know the same thing, yet not according to the same, but here he knows what approaches, and Coriscus, and Coriscus (to be) that which approaches, and (to be) Coriscus.

Likewise, also they err, who solve (by stating) that every number is few, as those whom we mentioned, for if nothing being concluded, leaving out this, they say that they have concluded the true, for that every number is both much and few, they err.

Some also solve these syllogisms by duplicity, as that it is your father, or son, or servant; yet


text:
Elements of the Differential and Integral Calculus/Chapter XIX

. An asimptote to a curve is the limiting

position* of a tangent whose point of contact moves off an

infinite distance from the origin.

Thus, in the hyperbola, the asymptote

AB is the limitng position of the tangent

PT as the point of contact P moves off to the right to an infinite distance. In the case of algebraic curves the folowing definition is useful: as asymptote is the limiting potition of a secant as two points of intesection of the secant with a branch of the curve move off in the same direction along that branch to an infinite distance. For example, the asymptote AB is the limiting position of the secant PQ as P and Q move upwards to an infinite distance. . The equation of the tangent to a curve at (x1,y1) is, by (1), p.76,


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 it is evident that if the elenchus appears to be assumed from the multifarious, it is necessary that the name or the sentence should properly be of many, but that this person is the son of this man, no one asserts properly, if he is the master of a son, but the composition is from accident. Is this yours? yes! but this is a son, therefore this is your son, because it happens to be both yours and a son, yet not your son.

Also (the solution of the deception by which it is concluded), that something amongst evils is good, since prudence is the science of things evil, for to be of the number of these, (they say) is not predicated multifariously, but (as) possession, or if it should be multifariously, (for we say that man is of the number of animals, yet not their possession, and if any thing is referred to evils, as to be said to be of a certain thing, is it on this account of evils, yet this is not to be of the number of evils;) it seems then (to be assumed) from, "in a certain respect" and "simply." Perhaps, however, it is possible that something good may be of evils in a two-fold respect, yet not in this argument, but rather (in that), "Can there be a good servant of a bad (master)?" But perhaps neither thus, for it does not follow if he is good and pertains to this man, that he is the good of this man at the same time, nor when we say that man is of animals, is this predicated multifariously, since neither when we signify any thing, by removal, is this predicated multifariously, for when we say the half of a verse, we signify, Give me the Iliad, as, for instance, (Give me,) "Sing, Goddess, the anger."


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Chapter 25
which are from this particular thing, being predicated properly, or in a certain respect, or some where, or after a manner, or with a relation to something, and not simply, we must solve by considering the conclusion with reference to contradiction, whether it is possible for any thing of this sort to occur in them. For contraries, and opposites, and affirmation, and negation, simply indeed, cannot possibly be inherent in the same thing, though nothing prevents each of these being inherent in a certain respect, or with relation to something, or after a manner, or one being inherent in a certain respect, but another simply. Wherefore, if one is (predicated) simply, but another in a certain respect, there is not yet an elenchus; but this we must investigate in the conclusion, in reference to contradiction.

Nevertheless, all such arguments are as follow: is it possible, for what is not, to be? But what is not, is something. In like manner being, will not be, for it will not be any one of beings. Is it, then, possible that the same person can at one and the same time take an oath properly, and commit a perjury? Is it possible that the same man, at one and the same time, can believe and not believe, the same person? Or are to be a certain thing, and to be


text: 1911 Encyclopædia Britannica/Jay, John

title: 1911 Encyclopædia Britannica/Jay, John


text: Dictionary of National Biography, 1885-1900/Compton, Spencer (1673?-1743)


text: Dictionary of National Biography, 1885-1900/Compton, Spencer Joshua Alwyne


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 (simply) not the same? But non-being, if it is a certain thing is not simply; neither if a person swears properly this, or in a certain respect, is it necessary that he swears properly; for swearing that he shall be perjured when he swears, he swears this alone in a proper manner, but he does not swear (simply) in a proper manner, nor does he believe who disbelieves, but he believes a certain thing. Similar is the argument about the same person speaking falsely and truly at the same time, but from its not being easy to perceive, whether a person assigns the word simply to the speaking truly or falsely, it (the solution) seems difficult. Still there is nothing to prevent it being false, indeed, simply, but in a certain respect, or of a certain thing, true, also certain things being true and yet not true (simply). Similarly also, in regard to the terms, "with reference to something," and "where" and "when," for all such arguments result from this. Is health or wealth a good thing? but to the foolish and to one who does not use it properly, it is not good, wherefore it is good and not good. Is to be well or to be powerful in a city a good thing? Sometimes this is not better, therefore the same thing is good or not good to the same. Or does nothing prevent what is simply good, not being good to a certain person, or good to this man, but not now, or not good here. Is that which a prudent man would not desire, an evil? But he does not desire to lose good, wherefore good is evil, for it is not the same thing, to say that good is evil, and to lose good. Likewise, also, the argument about the thief, since it does not follow if a thief is a bad thing, that to take him is also bad, therefore he (who wishes to take him) does not desire a bad, but a good thing, for to take a thief is a good thing, and disease is bad, but not to lose disease. Is the just


text: Dictionary of National Biography, 1885-1900/Compton, Thomas


text: Dictionary of National Biography, 1885-1900/Compton, William (1482?-1528)


text: Dictionary of National Biography, 1885-1900/Comrie, Alexander


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Rh ''them, and heaped up in a pile. The two maids go to fetch water, and must, as it were, step into a river, which reaches up to the house or into the yard.''

Then follows the main dream, which begins as follows: She is descending from a high place, over balustrades that are curiously fashioned, and she is glad that her dress doesn't get caught anywhere, &c. Now the introductory dream refers to the house of the lady's parents. Probably she has often heard from her mother the words which are spoken in the kitchen. The piles of unwashed dishes are taken from an unpretentious earthenware shop which was located in the same house. The second part of this dream contains an allusion to the dreamer's father, who always had a great deal to do with servant girls, and who later contracted a fatal disease during a flood—the house stood near the bank of a river. The thought which is concealed behind the introductory dream, then, is to this effect: "Because I was born in this house, under such limited and unlovely circumstances." The main dream takes up the same thought, and presents it in a form that has been altered by the tendency to wish-fulfilment: "I am of exalted origin." Properly then: "Because I was born in such low circumstances, my career has been so and so."

As far as I can see, the partition of a dream into two unequal portions does not always signify a causal relation between the thoughts of the two portions. It often appears as though the same material were being presented in the two dreams from different points of view; or as though the two dreams have proceeded from two separated centres in the dream material and their contents overlap, so that the object which is the centre of one dream has served in the other as an allusion, and vice versa. But in a certain number of cases a division into shorter fore-dreams and longer subsequent dreams actually signifies a causal relation between the two portions. The other method of representing causal relation is used with less abundant material and consists in the change of one image in the dream, whether a person or a thing, into another. It is only in cases where we witness this change taking place in the dream that any causal relation is asserted to exist, not where we merely notice that one thing has taken


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 preferable to the unjust, and the justly to the unjustly, yet to die unjustly is preferable. Is it just for every man to have his own property, yet those which some one according to his own opinion adjudges, though it be false, are the property (of that person) by law, therefore the same thing is just and unjust. Also, whether is it necessary to condemn him who speaks justly, or him who speaks unjustly? Yet it is just that the injured should state sufficiently what he has suffered, but these would be unjust things, since it does not follow if to suffer any thing unjustly is eligible, the unjustly is more eligible than the justly, but simply indeed the justly, yet nothing hinders this particular thing, though unjustly (done, being more eligible) than what is justly (done). Also, for every one to have his own is just, but to have another person's, is not just, yet nothing hinders this judgment from being just, e. g. if it be according to the opinion of the judge, since it does not follow if this thing is just or in this way, that it is simply just. Likewise, also, those which are unjust, nothing prevents its being just to relate them, since it does not follow, if it is just to relate them, necessarily that the things are just, as neither if it is beneficial to speak of them, (does it follow) they are beneficial; and the like of just things. Wherefore if things asserted are unjust, it does not follow that he who speaks unjust things prevails, for he says those things which are just to say, but simply, and unjust to bear.

Chapter 26
those which arise from the definition of elenchus, as was before described, we must make a reply by considering the conclusion with reference to contradiction, how it will be the same thing, and according to the same, and with reference to the same, after the same manner, and in the same time. If then, an interrogation be made in the


text: Dictionary of National Biography, 1885-1900/Comyn, Alexander


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vi five years, to write down under separate heads all that was known to him respecting the Aborigines; and thus have been preserved numerous interesting facts that would otherwise have been lost. The Rev. John Bulmer, Superintendent of the Aboriginal Station at Lake Tyers in Gippsland, has contributed many valuable papers, and has constantly assisted me, and has made special enquiries into various questions, whenever he has been asked, with a kindness and alacrity which deserve my warmest thanks. Mr. John Green, for many years Superintendent of the Station at Coranderrk, has also furnished a number of papers, and obtained many facts of singular value. He has always responded to every application made to him. The late Dr. Gummow, who was resident on the Lower Murray for some time, favored me with much help, and undertook investigations that few but himself could have made with success.

Mr. Alfred W. Howitt, F.G.S., Warden and Police Magistrate at Bairnsdale in Gippsland, has not only undertaken the compilation of several papers, but has been in constant correspondence with me in reference to the habits of the natives, and has always taken the warmest interest in this work from the very first. His notes on the Aborigines of Cooper's Creek, and his paper on the System of Consanguinity and Kinship of the Brabrolong tribe—which is but a fragment of a more extensive work that, jointly with the Rev. Lorimer Fison, he was to have prepared—are contributions to science that will necessarily be highly valued by ethnologists.

Mr. Philip Chauncy's notes and anecdotes relate to many important subjects; and as this gentleman has had perhaps as large an experience of the native character as any one now living, his remarks are entitled to great weight. He has written a thoughtful and valuable paper; and I esteem myself singularly fortunate in having perhaps by my efforts to preserve some remnants of the history of the Australians secured his co-operation.

Mr. Albert A. C. Le Souëf has recorded some of the many curious facts observed by him during the long period he has resided amongst the natives; and he has likewise furnished information respecting the weapons in use in various parts of the continent.

From the late Mr. John Moore Davis, who was well acquainted with the habits of the Aborigines of the southern parts of Australia, I received a paper containing accounts of events that transpired in the early times of the settlements. Mr. Davis was remarkably well informed on all the

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text: Dictionary of National Biography, 1885-1900/Comyn, John (d.1212)


text: Dictionary of National Biography, 1885-1900/Comyn, John (d.1274)


text: Dictionary of National Biography, 1885-1900/Comyn, John (d.1300?)


text: Dictionary of National Biography, 1885-1900/Comyn, John (d.1306)


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 beginning, we must not acknowledge as if it were impossible for the same thing to be double and not double, but we must state that it is not possible so as that an elenchus be acknowledged to be made. All these arguments however are from such a place as this: Does he who knows each particular that it is each particular, know the thing? and the ignorant person in like manner? But some one knowing Coriscus that he is Coriscus, may be ignorant that he is a musician, so that he knows and is ignorant of the same thing. Also, is the size of four cubits greater than that of three cubits? But a size of four cubits in length may be made out of three cubits, and the greater is greater than the less, wherefore the same thing is greater and less than itself.

Chapter 27
from begging the (original question) and assuming it if it is manifest, must not be granted to the inquirer, not even if it be probable that he speaks the truth; but if it be latent, ignorance, from the fault of such arguments as these, must be retorted on the questionist, as not disputing (well), for an elenchus is without that (which was interrogated) from the beginning. Next, that he granted not that he (the opponent) should use it, but as being about syllogistically to prove the contrary, as in parexelenchi.

Chapter 28
also which prove from the consequent we must show from the argument itself. Now


text: Dictionary of National Biography, 1885-1900/Comyn, John (d.1313?)


text: Index:The Poet's Chantry

title: Index:The Poet's Chantry


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Page:Freud - Dream psychology, psychoanalysis for beginners.djvu/14

x We must follow him through the thickets of the unconscious, through the land which had never been charted because academic philosophers, following the line of least effort, had decided a priori that it could not be charted.

Ancient geographers, when exhausting their store of information about distant lands, yielded to an unscientific craving for romance and, without any evidence to support their day dreams, filled the blank spaces left on their maps by unexplored tracts with amusing inserts such as "Here there are lions."

Thanks to Freud s interpretation of dreams the "royal road" into the unconscious is now open to all explorers. They shall not find lions, they shall find man himself, and the record of all his life and of his struggle with reality.

And it is only after seeing man as his unconscious, revealed by his dreams, presents him to us that we shall understand him fully. For as Freud said to Putnam: "We are what we are because we have been what we have been."

Not a few serious-minded students, however, have been discouraged from attempting a study of Freud's dream psychology.

The book in which he originally offered to the world his interpretation of dreams was as circumstantial as a legal record to be pondered over by


text: 1911 Encyclopædia Britannica/Jay, William


text: Dictionary of National Biography, 1885-1900/Comyn, Robert Buckley


text: Dictionary of National Biography, 1885-1900/Comyn, Walter


text: Dictionary of National Biography, 1885-1900/Conant, John


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Rh The story is thus told by another man of the Wa-woo-rong or Yarra tribe:— was the first man. He made everything, and the second man (Kar-ween) he made also, as well as two wives for Kar-ween. But made no wife for himself, and after the lapse of time he came to want Kar-ween's wives. Kar-ween watched his wives very jealously, and was careful that should not get near them. , however, was clever enough to steal both of the wives in the night, and he took them away. Kar-ween, taking some spears with him, pursued, but he could not find him, nor could he find his wives. But in a short time came back, bringing with him the two women. He asked Kar-ween to fight on the following day; and he proposed that if Kar-ween conquered he should have the women, and if conquered that they should be his. To this Kar-ween agreed. But Kar-ween had in his mind a different plan. And this was his plan: to make Ingargiull or the wattle (Acacia mollissima), and he came out of the knot of a wattle-tree, and entered into the body of a young woman, when afterwards he appeared as a male child.

The following is an account of the creation of Kainj-ani:—The stars were formerly men, and they leave their huts in the evening to go through the same employments which they did while on earth. Some are remarkable amongst them, as Pungngane, Waijungngari, and their Ningarope. The first was born naturally, and the others were made as follows:—Ningarope lætitiæ plena in latrina lutum amœne erubescens cernebat; hoc in hominis figuram formabat, quæ tactu divæ motum vitalem sumebat et tunc ridebat. He was thus a Kainj-ani at once from his color [red], and his mother took him into the bush and remained with him. Pungngane, his brother, had two wives, audand [sic] lived near the sea. Once when he remained out a long time, his two wives left the hut and went and found Waijungngari. As they approached, he was asleep, and the two women, placing themselves on each side of the hut, began making the noise of an emu. The noise awoke him, and he took his spear to kill them; but as soon as he ran out, the two women embraced him, and requested him to be their husband. His mother, enraged at the conduct of the women, went to Pungngane, and told him what had happened. Very much enraged, he left his hut to seek that of his brother, which he soon found; but there was no one there, as his wives and brother were out seeking for food. Very much vexed, he put some fire upon the hut, saying "Kundajan," meaning, let it remain, but not burn immediately. Waijungngari and the two women arrived in the evening, and lying down to sleep, the fire began to burn, and frequently to fall upon the skins with which they were covered. Awaking with fright, they threw away the skins and ran to the sea. Out of danger, and recovered a little from his fright, Waijungngari began to think how he could escape the wrath of his brother, and threw a spear up to the sky, which touched it and came down again. He then took a barbed spear, and throwing it upwards with all his force, it remained sticking in the sky. By this he climbed up and the two women after him. Pungngane seeing his brother and wives in the sky, followed with his mother, where they have remained ever since. To Pungngane and Waijungngari the natives attribute the abuudanceabundance [sic] of kangaroo and the fish called Ponde. Pungngane caught a Ponde, and dividing it into small pieces, and throwing them into the sea, each became a Ponde. Waijungngari multiplied kangaroos in the same manner. They have many similar histories of the stars. The milky way, they say, is a row of huts, amongst which they point out the heaps of ashes and the smoke ascending.—Aborigines of Encounter Bay Tribe, South Australia. H. E. A. Meyer, 1846.

"In the beginning," say the Dieyerie, "the Moora-moora (good spirit) made a number of small black lizards (these are still to be met with under dry bark), and being pleased with them, he promised they should have power over all other creeping things. The Moora-moora then divided their feet into toes and fingers, and placing his forefinger on the centre of the face, created a nose, and so in like manner afterwards eyes, mouth, and ears. The spirit then placed one of them in a standing position, which it could not, however, retain, whereupon the Deity cut off the tail, and the lizard walked erect. They were then made male and female, so as to perpetuate the

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text: 1911 Encyclopædia Britannica/Jealousy

title: 1911 Encyclopædia Britannica/Jealousy


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iv. 28- 3. I call on the (two) thousand-eyed Vṛtra-slayers; I go praising the (two) formidable ones, having pastures afar: who lord it etc. etc.

4. Ye who have taken hold (ā-rabh) of much together in the beginning, if ye have let loose (pra-sṛj) the portent (abhibhā́) among the people (jána): who lord it etc. etc.

5. From whose deadly weapon no one soever escapes (apa-pad), among gods and among men (mā́nuṣa); who lord it etc. etc.

6. Whoso is witchcraft-maker, root-cutter (?), sorcerer, down on him put [your] thunderbolt, O formidable ones; who lord it etc. etc.

7. Bless us in fights, O formidable ones; visit (sam-sṛj) with [your] thunderbolt whoever is a kimīdín: I praise Bhava-and-Çarva; [as] a suppliant I call loudly on [them]; do ye free us from distress.

1. I reverence you, O Mitra-and-Varuṇa, increasers of right; who, accordant, thrust [away] the malicious (drúhvan); [who] favor the truthful one in conflicts (bhára): do ye free us from distress.

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426 corrobboree. Kar-ween spoke to Waung (the Crow), and asked him to make a corrobboree. And many crows came, and they made a great light in the air, and they sang—

Whilst they were thus singing, danced. Kar-ween took a spear and threw it at him, and wounded him a little in the leg, but not in such a manner as to hurt much. , however, was very angry, and he seized a spear and threw it at Kar-ween. It was so well thrown that it went through the joint of Kar-ween's thigh. And Kar-ween could walk about no more. Kar-ween became sick. He became as lean as a skeleton, and thereupon made Kar-ween a Crane, and that bird was thereafter called Kar-ween. race. . . . Men, women, and children do not vary in the slightest degree in this account of their creation."

There are many superstitions of the Dieyerie tribe and of the neighbouring tribes near Cooper's Creek (lat. 27° S.) which are interesting. Mr. Gason describes the ceremonies performed when the blacks desire the wild-fowl to lay eggs; and refers to those practised when they wish for a plentiful supply of wild dogs, an abundance of snakes, for more strength to their young men, and the like. These ceremonies are, however, not over-cleanly in their character. "When it is a bad season for iguanas (Koppirries), one of the principal articles of their food, some of the natives proceed to make them. This ceremony is not observed by the Dieyerie; but as they are invariably invited and attend, I think it proper to describe it. On a day appointed, they sit in a circle, when the old men take a few bones of the leg of the emu, about nine inches long, and sharpened at both ends. Each old man then sings a song, while doing so piercing his ears, first one and then the other, several times, regardless of the pain, if not insensible to it. I add the song, which is not in the Dieyerie dialect, and a translation of it:—

Translation—'With a boomerang we gather all the iguanas from the flats and plains, and drive them to the sandhills; then surround them, that all the male and female iguanas may come together and increase.' Should there be a few more iguanas after the ceremony than before, the natives boast of having produced them; but if they are as scarce as previously, they have their customary excuse, that some other tribe took away their power. The iguana is supposed to be a conductor of lightning, and during a thunderstorm all these reptiles are buried in the sand. And should auyany [sic] natives become grey, or have much hair on the breast when young, it is supposed to be caused by eating the iguanas when children.

"There are places covered by trees which are held very sacred—the larger ones being supposed to be the remains of their fathers metamorphosed. The natives never hew them, and should the settlers require to cut them down, they earnestly protest against it, asserting they would have no luck and themselves might be punished for not protecting their ancestors."—The Dieyerie Tribe, by Samuel Gason, 1874.

The Maories give this account of the making of man:—"Of Tiki little is preserved; his great work was that of making man, which he is said to have done after his own image. One account states that he took red clay and kneaded it with his own blood, and so formed the eyes and limbs, and then gave the image breath. Another, that man was made of clay and the red-ochreous water of swamps, and that Tiki bestowed both his own form and name upon him, calling him Tiki-ahua, or Tiki's likeness. . . . . Some traditions say that Tiki is a woman; but the general idea is the contrary."—Te Ika A Maui, by the Rev. Richard Taylor, M.A., 1870, pp. 117-18.

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Rh making her way through Boul Boul to the Lakes' entrance, and thence intending probably to go to the Mission Station, when she was overtaken by the murderers of Paddy, and cut down from behind by a blow of a tomahawk, and then secreted in the manner described.

Such is the story current among the blacks, and it seems to be highly probable. The two men, Charley and William, were certainly the last persons known to be with the deceased, and one, if not both, is capable of perpetrating the greatest atrocities.

No traces of Paddy were ever found. I expect he was too carefully pegged down in the Lakes ever to come to light before the conger eels disposed of him. But one of the blacks thought he had found Paddy's bones. It was thus: He had, he said, been down at the edge of the Lakes (on the opposite side to where Kitty was found), and had climbed up a tree to look in a hole, to ascertain if a 'possum were there. He heard a strange whistle. 'Hallo,' he said, 'name that?' The whistle was repeated. The blackfellow—Tanko-willun—looked all round about. At last he looked down on the ground, on the opposite side of the tree to that on which he had climbed up. The whistle was repeated again. '''Ko-ki! Bring''' (Hallo! bones). The whistle was again heard. Tanko-willun climbed down the tree, and looked at the bones, '''Ko-ki! Bringa Kurni''' (Hallo! blackfellow's bones). Then he know what it all meant—it was his brother (cousin) Paddy whistling to him to tell him where his bones were lying. He said it must be so, because 'He know 'em that one whistle belonging to Paddy.'

I believe he thought the whitefellows very stupid when a medical man who examined them said they were blackfellow's bones, but must have been lying exposed many years.

Whatever might have been the fate of Paddy Policeman, that of Kitty could scarcely be matter for doubt. Her life seems to have been a chain of tragical events. When a small child, her tribe were hunted by the whites in revenge of the murder of a stockman, 'Dan,' at the Murray River, and a bullet which passed through and wounded her mother also broke poor Bolgan's thigh. She was always afterwards lame, and hence her English name—Hopping Kitty. Her father was shot, and she herself carried off by Tommy. Her captor was shot when she was rescued by her relatives, and, finally, she fell a victim, there can be little doubt, in the revenging of an old blood feud."

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 the place of another. I said that both methods of representing causal relation are reducible to the same thing; in both cases causation is represented by a succession, now by the sequence of the dreams, now by the immediate transformation of one image into another. In the great majority of cases, of course, causal relation is not expressed at all, but is obliterated by the sequence of elements which is unavoidable in the dream process.

The dream is altogether unable to express the alternative, "either—or"; it is in the habit of taking both members of this alternative into one context, as though they were equally privileged. A classic example of this is contained in the dream of Irma's injection. Its latent thoughts obviously mean: I am innocent of the continued presence of Irma's pains; the fault rests either with her resistance to accepting the solution, or with the fact that she is living under unfavourable sexual conditions, which I am unable to change, or her pains are not of a hysteric nature at all, but organic. The dream, however, fulfils all these possibilities, which are almost exclusive, and is quite ready to extract from the dream-wish an additional fourth solution of this kind. After interpreting the dream I have therefore inserted the either—or in the sequence of the dream thoughts.

In the case where the dreamer finds occasion in telling the dream to use either—or: "It was either a garden or a living-room," &c., it is not really an alternative which occurs in the dream thoughts, but an "and," a simple addition. When we use either—or we are usually describing a characteristic of indistinctness belonging to an element of the dream which is still capable of being cleared up. The rule of interpretation for this case is as follows: The separate members of the alternative are to be treated as equals and connected by "and." For instance, after waiting for a long time in vain for the address of my friend who is living in Italy, I dream that I receive a telegram which tells me this address. Upon the strip of telegraph paper I see printed in blue the following; the first word is blurred:


text:
The American Cyclopædia (1879)/Nebraska City

NEBRASKA CITY, a city and the capital of Otoe co., Nebraska, on the Missouri river, at the terminus of the Midland Pacific railroad, 35 m. S. of Omaha, and 45 m. E. by S. of Lincoln; pop. in 1860, 1,922; in 1870, 6,050. The Kansas City, St. Joseph, and Council Bluffs railroad runs along the opposite bank. The city is handsomely situated on rising ground, and is surrounded by a fine agricultural country. It has a beautiful brick court house, an opera house, gas works, two national banks, a private bank, an elevator, flouring mills, a distillery, two plough manufactories, four large public schools, a public library, two daily and four weekly (one German) newspapers, a Catholic convent, and 13 churches. It is the seat of Nebraska college, an Episcopal institution, which was organized in 1865, and has theological, collegiate, and preparatory or business departments. In 1874-'5 it had 10 professors and instructors, 88 students (most of whom were in the business department), and a library of 1,500 volumes. Nebraska City was founded in 1855.


text: The Aborigines of Victoria/Volume 1/Chapter 20


text:
The American Cyclopædia (1879)/Nebuchadnezzar

NEBUCHADNEZZAR (on the Babylonian monuments, Nabu-kuduri-uzur), a Chaldean king of Babylon, born about 645 B. C., died in 561. He was the son of Nabopolassar, who toward the close of his reign sent him to repel the invasion of the Egyptian king Necho. He routed the Egyptians, and pursued them through Judea, which he reduced to a Babylonian dependency, but was recalled to Babylon by the death of his father (604), whom he succeeded as king. He brought back a multitude of captives, and employed them as slaves in the construction of gigantic works, the remains of which are still visible. He rebuilt all the cities of upper Babylonia upon a magnificent scale, and embellished

them with temples, palaces, aqueducts, and other public works. The ruins of more than 100 towns and cities contain inscriptions of his name. (See, and .) Early in his reign the Jews and Phœnicians rebelled. Nebuchadnezzar took Jerusalem, carried many of its chief people away captive, including Jehoiachin the king, and made Zedekiah king as his vassal; and when several years later he rebelled, being aided by Egypt, Nebuchadnezzar again besieged Jerusalem, and after defeating the Egyptian king Apries (the Pharaoh-Hophra of Scripture), who came to its relief, compelled it to surrender. (See, vol. viii., p. 589.) During these wars his armies invested Tyre, and took it after a siege of 13 years. Four years later he marched through Palestine into Egypt, which he ravaged, but did not completely subjugate. He elevated Daniel and other Hebrew captives to high office in Babylon. (See .) The book of Daniel relates how he fell under the divine judgment on account of his pride, lost his reason, was deprived of his kingdom, and lived the life of a beast; and how he was restored to health and power, and acknowledged the judgment of God. It has been thought that his malady was a form of the madness called lycanthropy, in which the patient imagines himself a beast.


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295 The second word, which sounds like an Italian name and which reminds me of our etymological discussions, also expresses my displeasure on account of the fact that my friend has kept his place of residence secret from me for so long a time; every member of the triple suggestion for the first word may be recognised in the course of analysis as a self-sufficient and equally well-justified starting point in the concatenation of ideas.

During the night before the funeral of my father I dreamed of a printed placard, a card or poster—perhaps something like signs in railway waiting-rooms which announce the prohibition of smoking—which reads either:

It is requested to shut the eyes or It is requested to shut an eye

which I am in the habit of representing in the following form:

Each of the two variations has its own particular meaning, and leads us along particular paths in the interpretation of the dream. I had made the simplest kind of funeral arrangements, for I knew how the deceased thought about such matters. Other members of the family, however, did not approve of such puritanic simplicity; they thought we would have to be ashamed before the mourners. Hence one of the wordings of the dream requests the "shutting of one eye," that is to say, that people should show consideration. The significance of the blurring, which we describe with an either—or, may here be seen with particular ease. The dream activity has not succeeded in constructing a unified but at the same time ambiguous wording for the dream thoughts. Thus the two main trains of thought are already distinguished even in the dream content.

In a few cases the division of the dream into two equal parts expresses the alternative which the dream finds it so difficult to represent.

The attitude of the dream towards the category of antithesis and contradiction is most striking. This category is


text: Index:James Smithson Handwritten Draft.djvu


text: Dictionary of National Biography, 1885-1900/Bulkley, Charles


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296 unceremoniously neglected; the word "No" does not seem to exist for the dream. Antitheses are with peculiar preference reduced to unity or represented as one. The dream also takes the liberty of representing any element whatever by its desired opposite, so that it is at first impossible to tell about any element capable of having an opposite, whether it is to be taken negatively or positively, in the dream thoughts. In one of the last-mentioned dreams, whose introductory portion we have already interpreted ("because my parentage is such"), the dreamer descends over a balustrade and holds a blossoming twig in her hands. Since this picture suggests to her the angel in paintings of the Annunciation (her own name is Mary) carrying a lily stem in his hand, and the white-robed girls marching in the procession on Corpus Christi Day when the streets are decorated with green bows, the blossoming twig in the dream is very certainly an allusion to sexual innocence. But the twig is thickly studded with red blossoms, each one of which resembles a camelia. At the end of her walk, so the dream continues, the blossoms have already fallen considerably apart; then unmistakable allusions to menstruation follow. But this very twig which is carried like a lily and as though by an innocent girl, is also an allusion to Camille, who, as is known, always wore a white camelia, but a red one at the time of her menstruation. The same blossoming twig ("the flower of maidenhood" in the songs about the miller's daughter by Goethe) represents at once sexual innocence and its opposite. The same dream, also, which expresses the dreamer's joy at having succeeded in passing through life unsullied, hints in several places (as at the falling-off of the blossom), at the opposite train of thought—namely, that she had been guilty of various sins against sexual purity (that is in her childhood). In the analysis of


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297 the dream we may clearly distinguish the two trains of thought, of which the comforting one seems to be superficial, the reproachful one more profound. The two are diametrically opposed to each other, and their like but contrasting elements have been represented by the identical dream elements.

The mechanism of dream formation is favourable in the highest degree to only one of the logical relations. This relation is that of similarity, correspondence, contiguity, "as though," which is capable of being represented in the dream as no other can be, by the most varied expedients. The correspondences occurring in the dream, or cases of "as though," are the chief points of support for the formation of dreams, and no inconsiderable part of the dream activity consists in creating new correspondences of this sort in cases where those which are already at hand are prevented by the censor of resistance from getting into the dream. The effort towards condensation shown by the dream activity assists in the representation of the relation of similarity.

Similarity, agreement, community, are quite generally expressed in the dream by concentration into a unity, which is either already found in the dream material or is newly created. The first case may be referred to as identification, the second as composition. Identification is used where the dream is concerned with persons, composition where things are the objects of unification ; but compositions are also made from persons. Localities are often treated as persons.

Identification consists in giving representation in the dream content to only one of a number of persons who are connected by some common feature, while the second or the other persons seem to be suppressed as far as the dream is concerned. This one representative person in the dream enters into all the relations and situations which belong to itself or to the persons who are covered by it. In cases of composition, however, when this has to do with persons, there are already present in the dream image features which are characteristic of, but not common to, the persons in question, so that a new unity, a composite person, appears as the result of the union of these features. The composition itself may be brought about in various ways. Either the dream person bears the name of one of the persons to whom


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298 THE INTERPRETATION OF DREAMS it refers—and then we know, in a manner which is quite analogous to knowledge in waking life, that this or that person is the one who is meant—while the visual features belong to another person; or the dream image itself is composed of visual features which in reality are shared by both. Instead of visual features, also, the part played by the second person may be represented by the mannerisms which are usually ascribed to him, the words which he usually speaks, or the situations in which he is usually imagined. In the latter method of characterisation the sharp distinction between identification and composition of persons begins to disappear. But it may also happen that the formation of such a mixed personality is unsuccessful. The situation of the dream is then attributed to one person, and the other—as a rule the more important one—is introduced as an inactive and unconcerned spectator. The dreamer relates something like "My mother was also there" (Stekel).

The common feature which justifies the union of the two persons — that is to say, which is the occasion for it—may either be represented in the dream or be absent. As a rule, identification or composition of persons simply serves the purpose of dispensing with the representation of this common feature. Instead of repeating: "A is ill disposed towards me, and B is also," I make a composite person of A and B in the dream, or I conceive A as doing an unaccustomed action which usually characterises B. The dream person obtained in this way appears in the dream in some new connection, and the fact that it signifies both A and B justifies me in inserting that which is common to both—their hostility towards me—at the proper place in the interpretation of the dream. In this manner I often achieve a very extraordinary degree of condensation of the dream content; I can save myself the direct representation of very complicated relations belonging to a person, if I can find a second person who has an equal claim to a part of these relations. It is also obvious to what extent this representation by means of identification can circumvent the resisting censor, which makes the dream activity conform to such harsh conditions. That which offends the censor may lie in those very ideas which are connected in the dream material with the one person; I now find


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199

2. Ye who, accordant, thrust [away] the malicious; [who] favor the truthful one in conflicts; who, men-watching, go unto the brown soma—do ye free us from distress.

3. Ye who favor An̄giras, who Agasti, Jamadagni, Atri, O Mitra-and-Varuṇa, who favor Kaçyapa, who Vasishṭha—do ye free us from distress.

4. Ye who favor Çyāvāçva, Vadhryaçva, Purumīḍha, Atri, O Mitra-and-Varuṇa, who favor Vimada, Saptavadhri—do ye free us from distress.

5. Ye who favor Bharadvāja, who Gavishṭhira, Viçvāmitra, Kutsa, O Varuṇa [and] Mitra; who favor Kakshīvant, also Kaṇva—do ye free us from distress.

6. Ye who favor Medhātithi, who Triçoka, who Uçanas Kāvya, O Mitra-and-Varuṇa; who favor Gotama, also Mudgala—do ye free us from distress.

7. Whose chariot, of true track, of straight reins, goes spoiling against him who behaves (car) falsely—I praise Mitra-and-Varuṇa; [as] a suppliant I call loudly on [them]: do ye free us from distress.

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Rh a second person, who likewise has relation to the objectionable material, but only to a part of it. The contact in that one point which offends the censor now justified me in forming a composite person, which is characterised on either hand by indifferent features. This person resulting from composition or identification, who is unobjectionable to the censor, is now suited for incorporation in the dream content, and by the application of dream condensation I have satisfied the demands of the dream censor.

In dreams where a common feature of two persons is represented, this is usually a hint to look for another concealed common feature, the representation of which is made impossible by the censor. A displacement of the common feature has here taken place partly in order to facilitate representation. From the circumstance that the composite person appears to me with an indifferent common feature, I must infer that another common feature which is by no means indifferent exists in the dream thoughts.

According to what has been said, identification or composition of persons serves various purposes in the dream; in the first place, to represent a feature common to the two persons; secondly, to represent a displaced common feature; and thirdly, even to give expression to a community of features that is merely wished for. As the wish for a community between two persons frequently coincides with the exchanging of these persons, this relation in the dream is also expressed through identification. In the dream of Irma's injection I wish to exchange this patient for another—that is to say, I wish the latter to be my patient as the former has been; the dream takes account of this wish by showing me a person who is called Irma, but who is examined in a position such as I have had the opportunity of seeing only when occupied with the other person in question. In the dream about my uncle this substitution is made the centre of the dream; I identify myself with the minister by judging and treating my colleague as shabbily as he does. It has been my experience—and to this I have found no exception—that every dream treats of one's own person. Dreams are absolutely egotistic. In cases where not my ego, but only a strange person occurs in the dream content, I may


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, April 10, 189— Dear Pierrepont: You ought to be feeling mighty thankful to-day to the fellow who invented fractions, because while your selling cost for last month was within the limit, it took a good deal of help from the decimal system to get it there. You are in the position of the boy who was chased by the bull—open to congratulations because he reached the tree first, and to condolence because a fellow up a tree, in the middle of a forty-acre lot, with a disappointed bull for company, is in a mighty bad fix.

I don't want to bear down hard on you right at the beginning of your life on the road, but I would feel a good deal happier over your showing if you would make a downright failure or a clean-cut success once in a while, instead of always just skinning through this way. It looks to me as if you were trying only half as hard as


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Rh you could, and in trying it's the second half that brings results. If there's one piece of knowledge that is of less use to a fellow than knowing when he's beat, it's knowing when he's done just enough work to keep from being fired. Of course, you are bright enough to be a half-way man, and to hold a half-way place on a half-way salary by doing half the work you are capable of, but you've got to add dynamite and ginger and jounce to your equipment if you want to get the other half that's coming to you. You've got to believe that the Lord made the first hog with the Graham brand burned in the skin, and that the drove which rushed down a steep place was packed by a competitor. You've got to know your goods from A to Izzard, from snout to tail, on the hoof and in the can. You've got to know 'em like a young mother knows baby talk, and to be as proud of 'em as the young father of a twelve-pound boy, without really thinking that you're stretching it four pounds.


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Rh You've got to believe in yourself and make your buyers take stock in you at par and accrued interest. You've got to have the scent of a bloodhound for an order, and the grip of a bulldog on a customer. You've got to feel the same personal solicitude over a bill of goods that strays off to a competitor as a parson over a backslider, and hold special services to bring it back into the fold. You've got to get up every morning with determination if you're going to go to bed with satisfaction. You've got to eat hog, think hog, dream hog—in short, go the whole hog if you're going to win out in the pork-packing business.

That's a pretty liberal receipt, I know, but it's intended for a fellow who wants to make a good-sized pie. And the only thing you ever find in pastry that you don't put in yourself is flies.

You have had a wide-open chance during the last few months to pick up a good deal about the practical end of the business, and


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Rh between trips now you ought to spend every spare minute in the packing-house getting posted. Nothing earns better interest than judicious questions, and the man who invests in more knowledge of the business than he has to have in order to hold his job has capital with which to buy a mortgage on a better one.

I may be mistaken, but I am just a little afraid that you really did not get beyond a bowing acquaintance with Mr. Porker when you were here at the packing-house. Of course, there isn't anything particularly pretty about a hog, but any animal which has its kindly disposition and benevolent inclination to yield up a handsome margin of profit to those who get close to it, is worthy of a good deal of respect and attention.

I ain't one of those who believe that a half knowledge of a subject is useless, but it has been my experience that when a fellow has that half knowledge he finds it's the


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Rh other half which would really come in handy. So, when a man's in the selling end of the business what he really needs to know is the manufacturing end; and when he's in the factory he can't know too much about the trade.

You're just about due now to run into a smart Aleck buyer who'll show you a sample of lard which he'll say was made by a competitor, and ask what you think the grand jury ought to do to a house which had the nerve to label it "leaf." Of course, you will nose around it and look wise and say that, while you hesitate to criticize, you are afraid it would smell like a hot-box on a freight if any one tried to fry doughnuts in it. That is the place where the buyer will call for Jack and Charlie to get in on the laugh, and when he has wiped away the tears he will tell you that it is your own lard, and prove it to you. Of course, there won't be anything really the matter with it, and if you had been properly posted you would


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Rh have looked surprised when he showed it to you and have said:

"I don't quite diagnose the case your way, Mr. Smith; that's a blamed sight better lard than I thought Muggins & Co. were making." And you'd have driven a spike right through that fellow's little joke and have nailed down his order hard and tight with the same blow. What you know is a club for yourself, and what you don't know is a meat-ax for the other fellow. That is why you want to be on the lookout all the time for information about the business, and to nail a fact just as a sensible man nails a mosquito—the first time it settles near him. Of course, a fellow may get another chance, but the odds are that if he misses the first opening he will lose a good deal of blood before he gets the second.

Speaking of finishing up a subject as you go along naturally calls to mind the case of Josh Jenkinson, back in my home town.


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Rh As I first remember Josh, he was just bone and by-products. Wasn't an ounce of real meat on him. In fact, he was so blamed thin that when he bought an outfit of clothes his wife used to make them over into two suits for him. Josh would eat a little food now and then, just to be sociable, but what he really lived on was tobacco. Usually kept a chew in one cheek and a cob pipe in the other. He was a powerful hand for a joke and had one of those porous heads and movable scalps which go with a sense of humor in a small village. Used to scare us boys by drawing in on his pipe and letting the smoke sort of leak out through his eyes and ears and nose. Pretended that he was the devil and that he was on fire inside. Old Doc Hoover caught him at it once and told us that he wasn't, but allowed that he was a blood relation.

Elder Hoover was a Methodist off the tip of the sirloin. There weren't any evasions or generalities or metaphors in his religion.


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Rh The lower layers of the hereafter weren't Hades or Gehenna with him, but just plain Hell, and mighty hot, too, you bet. His creed was built of sheet iron and bolted together with inch rivets. He kept the fire going under the boiler night and day, and he was so blamed busy stoking it that he didn't have much time to map out the golden streets. When he blew off it was superheated steam and you could see the sinners who were in range fairly sizzle and parboil and shrivel up. There was no give in Doc; no compromises with creditors; no fire sales. He wasn't one of those elders who would let a fellow dance the lancers if he'd swear off on waltzing; or tell him it was all right to play whist in the parlor if he'd give up penny-ante at the Dutchman's; or wink at his smoking if he'd quit whisky.

Josh knew this, so he kept away from the camp-meeting, though the Elder gunned for him pretty steady for a matter of five years. But one summer when the meetings


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Rh were extra interesting, it got so lonesome sitting around with the whole town off in the woods that Josh sneaked out to the edge of the camp and hid behind some bushes where he could hear what was going on. The elder was carrying about two hundred and fifty pounds, by the gauge, that day, and with that pressure he naturally traveled into the sinners pretty fast. The first thing Josh knew he was out from under cover and a-hallelujahing down between the seats to the mourners' bench. When the elder saw what was coming he turned on the forced draft. Inside of ten minutes he had Josh under conviction and had taken his pipe and plug away from him.

I am just a little inclined to think that Josh would have backslid if he hadn't been a practical joker, and a critter of that breed is about as afraid of a laugh on himself as a raw colt of a steam roller. So he stuck it out, and began to take an interest in meal time. Kicked because it didn't come eight


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Rh or ten times a day. The first thing he knew he had fatted up till he filled out his half suit and had to put it away in camphor. Then he bought a whole suit, living-skeleton size. In two weeks he had strained a shoulder seam and looked as if he was wearing tights. So he retired it from circulation and moved up a size. That one was a little loose, and it took him a good month to crowd it.

Josh was a pretty hefty man now, but he kept right on bulging out, building on an addition here and putting out a bay window there, all the time retiring new suits, until his wife had fourteen of them laid away in the chest.

Said it didn't worry him; that he was bound to lose flesh sooner or later. That he would catch them on the way down, and wear them out one at a time. But when he got up to three hundred and fifty pounds he just stuck. Tried exercise and dieting and foreign waters, but he couldn't budge


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Rh an ounce. In the end he had to give the clothes to the Widow Doolan, who had fourteen sons in assorted sizes.

I simply mention Josh in passing as an example of the fact that a fellow can't bank on getting a chance to go back and take up a thing that he has passed over once, and to call your attention to the fact that a man who knows his own business thoroughly will find an opportunity sooner or later of reaching the most hardened cuss of a buyer on his route and of getting a share of his.

I want to caution you right here against learning all there is to know about pork-packing too quick. Business is a good deal like a nigger's wool—it doesn't look very deep, but there are a heap of kinks and curves in it.

When I was a boy and the fellow in pink tights came into the ring, I used to think he was doing all that could be reasonably expected when he kept eight or ten glass balls going in the air at once. But the


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Rh beautiful lady in the blue tights would keep right on handing him things—kerosene lamps and carving knives and miscellaneous cutlery and crockery, and he would get them going, too, without losing his happy smile. The great trouble with most young fellows is that they think they have learned all they need to know and have given the audience its money's worth when they can keep the glass balls going, and so they balk at the kerosene lamps and the rest of the implements of light housekeeping. But there's no real limit to the amount of extras a fellow with the right stuff in him will take on without losing his grin.

I want to see you come up smiling; I want to feel you in the business, not only on pay day but every other day. I want to know that you are running yourself full time and overtime, stocking up your brain so that when the demand comes you will have the goods to offer. So far, you promise to make a fair to ordinary salesman among


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Rh our retail trade. I want to see you grow into a car-lot man—so strong and big that you will force us to see that you are out of place among the little fellows. Buck up! Your affectionate father, 4em


text: Letters from a Self-Made Merchant to His Son/Letter 11


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, April 15, 189— Dear Pierrepont: Don't ever write me another of those sad, sweet, gentle sufferer letters. It's only natural that a colt should kick a trifle when he's first hitched up to the break wagon, and I'm always a little suspicious of a critter that stands too quiet under the whip. I know it's not meekness, but meanness, that I've got to fight, and it's hard to tell which is the worst.

The only animal which the Bible calls patient is an ass, and that's both good doctrine and good natural history. For I had to make considerable of a study of the Missouri mule when I was a boy, and I discovered that he's not really patient, but that he only pretends to be. You can cuss him out till you've nothing but holy thoughts left in you to draw on, and you can lay the rawhide on him till he's striped like a circus zebra, and if you're cautious


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Rh and reserved in his company he will just look grieved and pained and resigned. But all the time that mule will be getting meaner and meaner inside, adding compound cussedness every thirty days, and practicing drop kicks in his stall after dark.

Of course, nothing in this world is wholly bad, not even a mule, for he is half horse. But my observation has taught me that the horse half of him is the front half, and that the only really safe way to drive him is hind-side first. I suppose that you could train one to travel that way, but it really doesn't seem worth while when good roadsters are so cheap.

That's the way I feel about these young fellows who lazy along trying to turn in at every gate where there seems to be a little shade, and sulking and balking whenever you say "git-ap" to them. They are the men who are always howling that Bill Smith was promoted because he had a pull, and that they are being held down because


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Rh the manager is jealous of them. I've seen a good many pulls in my time, but I never saw one strong enough to lift a man any higher than he could raise himself by his boot straps, or long enough to reach through the cashier's window for more money than its owner earned.

When a fellow brags that he has a pull, he's a liar or his employer's a fool. And when a fellow whines that he's being held down, the truth is, as a general thing, that his boss can't hold him up. He just picks a nice, soft spot, stretches out flat on his back, and yells that some heartless brute has knocked him down and is sitting on his chest.

A good man is as full of bounce as a cat with a small boy and a bull terrier after him. When he's thrown to the dog from the second-story window, he fixes while he's sailing through the air to land right, and when the dog jumps for the spot where he hits, he isn't there, but in the top of the


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Rh tree across the street. He's a good deal like the little red-headed cuss that we saw in the football game you took me to. Every time the herd stampeded it would start in to trample and paw and gore him. One minute the whole bunch would be on top of him and the next he would be loping off down the range, spitting out hair and pieces of canvas jacket, or standing on one side as cool as a hog on ice, watching the mess unsnarl and the removal of the cripples.

I didn't understand football, but I understood that little sawed-off. He knew his business. And when a fellow knows his business, he doesn't have to explain to people that he does. It isn't what a man knows, but what he thinks he knows that he brags about. Big talk means little knowledge.

There's a vast difference between having a carload of miscellaneous facts sloshing around loose in your head and getting all mixed up in transit, and carrying the same assortment properly boxed and crated for


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Rh convenient handling and immediate delivery. A ham never weighs so much as when it's half cured. When it has soaked in all the pickle that it can, it has to sweat out most of it in the smoke-house before it is any real good; and when you've soaked up all the information you can hold, you will have to forget half of it before you will be of any real use to the house. If there's anything worse than knowing too little, it's knowing too much. Education will broaden a narrow mind, but there's no known cure for a big head. The best you can hope is that it will swell up and bust; and then, of course, there's nothing left. Poverty never spoils a good man, but prosperity often does. It's easy to stand hard times, because that's the only thing you can do, but in good times the fool-killer has to do night work.

I simply mention these things in a general way. A good many of them don't apply to you, no doubt, but it won't do any harm to make sure. Most men get cross-eyed


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 THE POETS' CHANTRY

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At the age of 19

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 TO

LOUISE IMOGEN GUINEY

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Translation:Shulchan Aruch/Orach Chaim/38

Who is Required to Put on Tefillin and Who is Exempt

מי הם החייבין בתפילין והפטורים

Paragraph 1 — One who has an intestinal sickness is exempt from tefillin. Rem"a: Even if he is not in discomfort. But for other illnesses, if one is in discomfort from the illness and [as a result] is not level-headed/aware, then he is exempt. Otherwise, he is required to put on Tefillin. (The Mordechai Orchot Chayim and Maimuni Chapter 4)

סעיף א — חולה מעיים פטור מתפילין. הגה: ''אפילו אין לו צער. אבל שאר חולה אם מצטער בחליו ואין דעתו מיושב עליו פטור. ואם לאו חייב (מרדכי אורחות חיים ומיימוני פרק ד''):

Paragraph 2 — For one to whom it is clear that they cannot pray without being flatulent it is better to miss praying than to pray with a dirty body (see Chapter 80). And if it seems to him that he can manage to keep a clean body in the time of saying the Shema he should put on tefillin between Ahava (Rabba) and saying the Shema and say the blessing.

סעיף ב — מי שברי לו שאינו יכול להתפלל בלא הפחה מוטב שיעבור זמן התפלה ממה שיתפלל בלא גוף נקי. (ועיין לקמן סימן פ'). ואם יראה לו שיוכל להעמיד עצמו בגוף נקי בשעת קריאת שמע יניח תפילין בין אהבה לקריאת שמע ויברך:

Paragraph 3 — Women and slaves are exempt from tefillin because it is a time-dependent mitzvah. Rem"a:  And if women want to be strict [and put on tefillin], we object (Kol bo 22.

סעיף ג' — נשים ועבדים פטורים מתפילין מפני שהוא מצות עשה שהזמן גרמא. הגה: ואם הנשים רוצין להחמיר על עצמן מוחין בידן (כל בו)

Paragraph 4 — One who puts on tefillin must be careful to avoid idly lusting after women in his thoughts. Rem"a: And if he can't avoid such passing thoughts it is better that he not put on tefillin. (Kol Bo and Orchot Chaim)

סעיף ד — המניח תפילין צריך ליזהר מהרהור תאות אשה. הגה: ואם אי אפשר לו בלא הרהורים מוטב שלא להניחם (כל בו ואורחות חיים):

Paragraph 5 — A mourner on the first day is prohibited from putting on tefillin and is required from then on even if new people come to console.

סעיף ה — אבל ביום ראשון אסור להניח תפילין מכאן ואילך חייב אפילו באו פנים חדשות:

Paragraph 6 — One must put on tefillin on Tisha Ba'av (and see below Chapter 555)

סעיף ו — בתשעה באב חייבין בתפילין. (ועיין לקמן סימן תקנ"ה):

Paragraph 7 - A groom and those celebrating with him and all chuppah holders (??) are exempt because they will be drinking and lightheaded.

סעיף ז — חתן ושושביניו (פירוש, ריעיו השמחים עמו) וכל בני חופה פטורים משום דשכיח שכרות וקלות ראש:

Paragraph 8 — One who writes [parchment for] tefillin and mezuzahs and one who sells them and one who trades them and everyone whose business is work on behalf of God are exempt from putting on tefillin all day except during reading the Shema and prayer. Rem"a: And if one must do his work [on behalf of God] during the reading of the Shema and prayer then one is exempt from reading the Shema and prayer and tefillin, as one who is busy performing a mitzvah is exempt from other mitzvahs if it will trouble them to do the other mitzvah afterwards but if one can do both at the same time without troubling oneself one should do both at the same time. (Notes of Ashiri in the name of the Or Zarua and the Ran)''

סעיף ח' — כותבי תפילין ומזוזות הם ותגריהם ותגרי תגריהם וכל העוסקים במלאכת שמים פטורים מהנחת תפילין כל היום זולת בשעת קריאת שמע ותפלה. הגה: ואם היו צריכים לעשות מלאכתן בשעת קריאת שמע ותפלה אז פטורין מקריאת שמע ותפלה ותפילין דכל העוסק במצוה פטור ממצוה אחרת אם צריך לטרוח אחר האחרת אבל אם יכול לעשות שתיהן כאחת בלא טורח יעשה שתיהן (הגהות אשירי בשם אור זרוע ור"ן פרק הישן):

Paragraph 9 — One who is troubled or does not have his wits about him and such is exempt because it is prohibited to have one's thoughts stray from the tefillin.

סעיף ט — מצטער ומי שאין דעתו מיושבת עליו ונכונה פטור מפני שאסור להסיח דעתו מהם:

Paragraph 10 — A Torah reader is exempt from putting on tefillin for the entire day except for the time of saying the Shema and prayer.

סעיף י — הקורא בתורה פטור מהנחת תפילין כל היום זולת בשעת קריאת שמע ותפלה:

Paragraph 11 — One should not remove tefillin while facing one's teacher, instead one should look to another side because of awe (for the teacher) and remove so it is not in the teacher's face.

סעיף י"א — לא יחלוץ תפילין בפני רבו אלא יפנה לצד אחר מפני אימתו ויחלוץ שלא בפניו:

Paragraph 12 — One who needs tefillin and a mezuzah and it is not possible for him to buy both should buy tefilling first.

סעיף י"ב — היה צריך לתפילין ומזוזה ואין ידו משגת לקנות שניהם תפילין קודמים:

Paragraph 13 — Those who have been excommunicated and those with leprosy are prohibited from putting on tefillin.

סעיף י"ג — מנודה ומצורע אסורים להניח תפילין:

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 ACKNOWLEDGMENTS

HE author acknowledges her grateful indebtedness to the Reverend John J. Burke, C.S.P., Editor of The Catholic World—in which magazine all of these essays have appeared either wholly or in part—for permission and encouragement to republish at this time: to Messrs. Geo. Bell & Sons for the extracts taken from "Coventry Patmore": to Mr. Elkin Matthews for the use of Lionel Johnson's poems: and to Messrs. Burns & Oates for the use of those of Francis Thompson and Aubrey de Vere.

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By

LONDON: SIMPKIN, MARSHALL, HAMILTON, KENT & CO. LTD.

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Executive Order 13610

By the authority vested in me as President by the Constitution and the laws of the United States of America, and in order to modernize our regulatory system and to reduce unjustified regulatory burdens and costs, it is hereby ordered as follows:

Barack Obama The White House, May 10, 2012. [FR Doc. 2012–11798 Filed 5–11–12; 11:15 am] Billing Code 3295–F2–P

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was but a short time before the death of Miss Octavia Hill that one of her sisters succeeded, with much difficulty, in convincing her that some account of her life would be necessary to satisfy the public demand.

On realising this fact, she expressed a strong wish that the family should keep the details of such a memoir in their own hands; and she afterwards made a special request that the final decision as to what should be published, and what suppressed, should rest with me.

It will, therefore, be understood that I am rather the editor than the author of this book. The most important part of this Memoir will be found in the letters; and it is by my express wish that they are printed in larger type than the explanations which link them together.

But even those explanations are only in a limited sense my own work. All I have done is to weave together statements made by my wife and her sisters, a paper left by their Mother, and, in the very early part, the recollections of Octavia's early playmate, Miss Margaret Howitt.

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 extent, to my own memory; for it was in those years that I was most closely associated with some parts of Octavia's work.

With regard to the letters, there are two points to note. First, I have endeavoured, as far as possible, to arrange them chronologically; not separating the special subjects, in which Octavia was interested, from each other, but rather suggesting the variety of interests which were occupying her mind at the same time. Secondly, I have endeavoured to emphasise the human and family sympathy, and not merely her business capacity.

There was an outcry in the papers a little time ago, with regard to Florence Nightingale, which took a rather peculiar form. These writers said that there had been too much sentimental talk about the "lady of the lamp" bending over the sick bed; and that this picture had obscured Miss Nightingale's real power of organisation and practical reform. Perhaps twentieth century hardness may be as blinding as nineteenth century sentiment. At any rate, the danger with regard to Octavia Hill is precisely of the opposite kind to that which was supposed to threaten the fame of Florence Nightingale.

Octavia's power of organisation, and her principles of discipline, have been allowed by many critics to thrust into the background her human sympathies. The figure of the landlady sternly exacting her rents seems to stand rather on the opposite side to the "lady of the lamp."

"Miss Hill," said a critic in the early days of her fame, "I was puzzled to make out how you succeeded in your work, till I realised that the broker was always in the background."


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 This statement represents the view of her work which was always most distasteful to Octavia. She disliked extremely the phrase "rent collector" as summing up the essential character of that work. She maintained, as strongly as did Carlyle, that "cash payment was not the sole nexus between man and man," not, as another critic supposed, because she held that "the poor were there for the rich to do good to" ; but because she realised that each had to learn from the other by common sympathy with each other's needs, and not by a hard enforcement of claims, or a careless belief in the power of money giving. It is this wider and more human aspect of her life, which I hope these letters will bring home to their readers. Perhaps the point of view, on which I am insisting, can be best summed up in Canon Barnett's words, "She brought the force of religion into the cause of wisdom, and gave emotion to justice."

I need only add my most hearty thanks to the friends who have helped me, either by sending Miss Hill's letters, or by hints derived from their own recollections, or by enabling us to use the pictures which appear in this volume.

C. E. MAURICE. 1913.


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 Miranda, January 1st, 1836, Gertrude, July 28th, 1837, Octavia, December 3rd, 1838.

The name given to the third child marks the close connection always recognised between Mr. Hill's different families. Octavia was his eighth daughter, and the half sisters welcomed the new comers as heartily as they had done their mother. Octavia's elder sisters were Julia and Louisa, the children of Mr. Hill's first wife, Margaret, Ida, and Kate, daughters by the second wife. There was only one son, Arthur, who proved himself a most affectionate and generous brother. Later on he built up a business for himself in Reading, where, as Mayor, he did much for the improvement of the town, showing the same public spirit which animated his father. And when he became a rich man, he welcomed to his beautiful grounds on many occasions the poor people in whom Octavia was interested.

But in 1840 a great change fell on the outward life of the family. There came another bank panic ; and, though Mr. Hill tried to struggle against his difficulties, they proved too much for him. The house at Wisbeach was given up and the children of the earlier marriage were taken by their maternal grandmother; and Gertrude was adopted by her grandfather, Dr. Southwood Smith. Mrs. Hill was complimented by the Bankruptcy Commissioners on the economical way in which she had managed the household expenses, which had facilitated a settlement of her husband's affairs ; and Mr. Hill tried for some years to fulfil all his obligations to his creditors.

In the year of the bankruptcy, another daughter, Emily Southwood, was born in her grandfather's cottage in Epping Forest, and in 1843 Florence the youngest child was born at Leeds.

For some years the family moved about from place to place. At one time they were in lodgings in Pond Street, Hampstead, where the house was discovered by an artist friend who was convinced that the children dancing round a rose-bush must be the daughters of Mrs. Hill. At last the strain of anxiety became too much for Mr. Hill. He broke down physically and mentally, and became


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300 safely assume that my ego is concealed behind that person by means of identification. I am permitted to supplement my ego. On other occasions when my ego appears in the dream, I am given to understand by the situation in which it is placed that another person is concealing himself behind the ego. In this case the dream is intended to give me notice that in the interpretation I must transfer something which is connected with this person—the hidden common feature—to myself. There are also dreams in which my ego occurs along with other persons which the resolution of the identification again shows to be my ego. By means of this identification I am instructed to unite in my ego certain ideas to whose acceptance the censor has objected. I may also give my ego manifold representation in the dream, now directly, now by means of identification with strangers. An extraordinary amount of thought material may be condensed by means of a few such identifications.

The resolution of the identification of localities designated under their own names is even less difficult than that of persons, because here the disturbing influence of the ego, which is all-powerful in the dream, is lacking. In one of my dreams about Rome (p. 164) the name of the place in which I find myself is Rome; I am surprised, however, at the great number of German placards at a street corner. The latter is a wish-fulfilment, which immediately suggests Prague; the wish itself probably originated at a period in my youth when I was imbued with a German nationalistic spirit which is suppressed to-day. At the time of my dream I was looking forward to meeting a friend in Prague; the identification of Rome and Prague is thus to be explained by means of a desired common feature; I would rather meet my friend in Rome than in Prague, I should like to exchange Prague for Rome for the purpose of this meeting.

The possibility of creating compositions is one of the chief causes of the phantastic character so common in dreams, in that it introduces into the dream elements which could never have been the objects of perception. The psychic process which occurs in the formation of compositions is obviously


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Rh the same which we employ in conceiving or fashioning a centaur or a dragon in waking life. The only difference is that in the phantastic creations occurring in waking life the intended impression to be made by the new creation is itself the deciding factor, while the composition of the dream is determined by an influence—the common feature in the dream thoughts—which is independent of the form of the image. The composition of the dream may be accomplished in a great many different ways. In the most artless method of execution the properties of the one thing are represented, and this representation is accompanied by the knowledge that they also belong to another object. A more careful technique unites the features of one object with those of the other in a new image, while it makes skilful use of resemblance between the two objects which exist in reality. The new creation may turn out altogether absurd or only phantastically ingenious, according to the subject-matter and the wit operative in the work of composition. If the objects to be condensed into a unity are too incongruous, the dream activity is content with creating a composition with a comparatively distinct nucleus, to which are attached less distinct modifications. The unification into one image has here been unsuccessful, as it were; the two representations overlap and give rise to something like a contest between visual images. If attempt were made to construct an idea out of individual images of perception, similar representations might be obtained in a drawing.

Dreams naturally abound in such compositions; several examples of these I have given in the dreams already analysed; I shall add more. In the dream on p. 296, which describes the career of my patient "in flowery language," the dream ego carries a blossoming twig in her hand, which, as we have seen, signifies at once innocence and sexual transgression. Moreover, the twig recalls cherry-blossoms on account of the manner in which the blossoms are clustered; the blossoms themselves, separately considered, are camelias, and finally the whole thing also gives the impression of an exotic plant. The common feature in the elements of this composition is shown by the dream thoughts. The blossoming twig is made up of allusions to presents by which she was induced or should have


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296 lips were sweetly curved and her nose delicately shaped. As she bent over me, I could see the rounded curve of her bosom. One slim hand reached out and touched my cheek. It was like the touch of a falling rose petal.

In my dream I lay asleep, yet I was conscious of this lovely creature. I watched her through closed eyelids, and held my breath, hoping she would kiss me. It seemed as though I had never desired anything so much.

A half-smile hovered on her lips, but her eyes told me nothing. She leaned lower. A faint perfume pervaded my senses, and then I felt her lips upon my forehead. A great cold swept over me at her touch—swept me down, down into blackness, and I knew no more.

HEN I awoke, the sun was pouring through the opened curtains. I reached for a cigarette—my first conscious thought upon awakening—and not finding my case under the pillow, suddenly realized my new surroundings. At the same time, I remembered my dream. "Wrexler and his talk of a red-haired beauty is responsible for that," I thought as I clapped my hands.

De Lacy came in so quickly I knew he must have been waiting outside the door. He started when he saw the curtain of my bed had been opened. "Did you not pull them?" I asked.

He shook his head, I said no more, and the ceremony of my arising began.

When I had bathed in a great sunken tub—fortunately Diana de Poictiers had had her daily bath in the far-off time—I sought Wrexler.

Together we breakfasted, and then I announced to de Lacy that we wished to inspect the rest of the château. He led us to the left wing, and took us through suite after suite, Beautifully furnished, the château was a veritable treasure house. An antiquarian would have gone mad with delight.

I noticed that de Lacy had avoided two heavily built doors opposite the ballroom. When we had returned from our tour, I stopped before them, "And here?" I asked.

"The picture gallery, my lord," he responded unwillingly, and swung the doors open. There was an unhappy expression on his face.

The room was long and narrow, and the walls except for the windows were lined with portraits. We walked slowly down the length of the room, looking at the portraits of a dead and gone race.

"The former owners of the château?" I asked. De Lacy nodded.

Suddenly I looked at the part of the room facing the door which he had entered. At first we had been too far away to distinguish anything about it except that there was only one large painting hanging in the center. Now that I was nearer, I could see the painting, and I caught my breath in astonishment; for there was the portrait of the lady of my dream, smiling down on me.

Wrexler caught my arm, "That's the girl—the one I saw on the stairs."

"That is the portrait of Helene, Mademoiselle d'Harcourt, daughter of the Lord of Harcourt, who owned this château," de Lacy's voice broke in.

Wrexler and I exclaimed simultaneously, "But I" and "She is"

De Lacy looked at us strangely. "It is from her that the château got its new name Rougemont—Red Mountain. Before that, it was called Hotel d'Harcourt. Mademoiselle Helene was very beautiful, as you can see, Messieurs, and she had many suitors. At last, from among them, she chose an English lord. One of the discarded lovers, Black George—le Georges Noir—vowed that she should


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160 the great crested grebe and other birds—the cormorant itself—with whom it has no close affinities. But this cannot be said without considerable qualification, for, though the description I have given is from the life and seen over and over again, yet at other times the dive down of this bird is so totally different that no one who had seen only the one could think it capable of the other. In the winter, coots swim about in flocks, and then one may see first one little spray of water thrown up as a bird disappears, and then another. That is all; there is the spray and there is no bird, whereas just before there was one. Indeed, I think it is a quicker dive than any that I have seen a sea-bird make, only equalled, perhaps (or even, perhaps, not quite equalled), by that of a really alarmed dabchick. As for the process of it, it is undiscoverable, the eye catches only the spray-jet, which is pretty and always just the same. But there is no disorder, no higgledy-piggledy mess. It is something which you can't see, but which you feel is the act of a master. Here again, then, the coot in diving is quite the moor-hen's superior. The dive of the latter bird is, as we have said, archaic. It is unpolished, and greatly wants form and style. Now, the coot is fin-footed—that is to say, the skin of the toes is extended so as to form on the interspace of each joint a thin lobe-shaped membrane. In this formation, which likewise distinguishes the grebes, we may, perhaps, see the gradual steps by which the feet of some more purely aquatic birds have become webbed. As the lobes became larger they would have met and overlapped, and from this to an actual fusion does not

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Rh seem an impassable gulf. This, however, is only a supposition. It seems more likely that the web has been, in most cases, gained by the extension of the slight membrane between the toes, at their junction with one another. Possibly the lobes on the toes of the coot were gained before he became a swimmer, and served the purpose of supporting him on mud or floating vegetation, or, as perhaps is more probable, they may have been developed in accordance with the double requirement. At any rate, if we suppose this structural modification to have been effected after the bird became in some degree truly acquatic, then, though this does not prove that the period at which it became so was longer ago than in the case of the moor-hen, which has remained structurally unaffected, yet it, perhaps, renders it likely, and we can, by supposing so, understand why the one bird should dive habitually and the other only occasionally.

The great crested grebe exhibits the same feature of variety in his manner of diving as does his sprightly little relative the dabchick. Sometimes it is quite informal—he just spears the water before disappearing, sinking in it a little before he spears—but at others there is the cormorant leap upwards as well as forwards, before going down. Of course, no more than with the dabchick is there the same tremendous vigour, the wonderful supple virility which lives in the leap of this strong-souled sea robber. I say "of course," for anyone who has watched these birds—the most ornamental, perhaps, of any except swans that swim the water—must have remarked a quiet, easy, one may almost say languid, grace—something suggestive of high birth, of "Lady Clara Vere de

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Rh not belong to the Englishman, or ever leave Rougemont.

"She laughed, Mademoiselle Helene, and her father, the Lord d'Harcourt, laughed too, for he had many men at arms and was rich and powerful. Black George did not laugh, he only set his lips grimly. The wedding day came and the beautiful Helene married the English lord in the great hall, but just as he took her in his arms for the nuptial kiss, there arose a great noise outside. It was Black George attacking the château.

"The English lord, with Helene's kiss warm upon his lips, went forth to battle. There was a fight such as these peaceful lands had never seen, and the mountain ran red with blood. Black George was the victor. He slew the Englishman, he slew the Lord of Harcourt, and his men hacked to pieces the defenders of the château.

"Black George, followed by his men, their swords red with blood, came into the great hall where Helene d'Harcourt sat on the throne, her face whiter than her wedding dress. Black George flung her lover's body at her feet, and the women of the household who were crouched about the throne cried aloud with terror. The fair Helene did not cry, nor did she moan; she only looked straight at Black George, and there was that in her gaze that silenced everyone in the great hall; even Black George stepped back a pace.

"Then Helene d'Harcourt rose and went down to her love, the English lord who for a brief moment had been her husband. She knelt beside him and kissed his cold lips; then she took her wedding veil and laid it over his body.

"All the while there was silence in the great hall, while men and women watched the slim girl say farewell to the man she loved. They watched almost as though they were under a spell. But as the veil fell into place, Black George laughed a long laugh that rang through the room; then he turned to his followers, and cried loudly, 'The women are yours—take them as you will, all but that one who belongs to me.' He gestured toward Helene and laughed again.

"Helene d'Harcourt stood erect and pointed her slender hand at Black George. 'Wait,' she cried, and there was a quality in her voice that made her listeners tremble. 'I shall belong to no one until my lover comes for me, and till he comes, wo to you, Black George, who are well named! Wo to you and to all men, for I curse you with a mighty curse, the curse of a broken heart. And I curse all men for their black and bitter deeds. Year after year, century after century, I will take my vengeance for the wrongs I have suffered, and no man shall be free until my lover comes again and we find bliss together.'

"And while the eyes of the whole hall were riveted upon her, she plunged the dagger she had taken from her lover's belt into her heart. For a second she stood swaying; then she crumpled and fell beside the English lord.

"Black George caught her and held her in his arms. 'My curse upon you, Black George!' she cried.

"Black George could also curse—'Never shall you leave Rougemont to find your lover, and never shall he come, until' and then his voice died away as her head fell backward over his arm. The fair Helene was beyond his reach.

"For a minute more the people in the great hall were paralyzed by the force of the terrible words that they had heard, but with the girl's death they were released from the spell and a fury swept over the men. They rushed upon the women and dragged them forth. Black George took Helene's body and carried it away, but where he buried her no one


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Page:Elements of the Differential and Integral Calculus - Granville - Revised.djvu/273

 CHAPTER XIX ASYMPTOTES. SINGULAR POINTS 150. Rectilinear asymptotes. An asymptote to e curve is the limiting position* of a tangent whose point of contact moves off to an infinite distance from the origin. Thus, in the hyperbola, the asymptote AB is the limiting position of the tangent PT as the point of contact P moves off to the right to an intinite distance. In the case of algebraic curves the following definition is useful: an asymptote is the limiting position of a secant as two points of intersection of the secant with a branch of the curve move off in the same direction along that branch to an infinite distance. For example, the asymptote AB is the limiting position of the secant PQ as P and Q move upwards to an infinite distance. 151. Asymptotes found by method of limiting intercepts. The equation of the tangent to a curve at (xl,yi) is, by (1),p.76, dy y-@/.=§;e-w,>- Q First placing y = 0 and solving for ar, and then placing x = 0 and solving for y, and denoting the intercepts by :ai and yi respectively, we get ,1 xi: xl- yx # = intercept on OX; l yi = y‘- x|% = intercept on OK Since an asyinptote must pass within a. finite distance of the origin, one or both of these intercepts must approach iinite values as limits when the point of contact (11, yi) moves off to an infinite distance. If limit (z,) = a and limit (yi) = b, ‘A line that approaches a fixed straight line as a limiting position cannot be wholly at iniinity; hence it lolluws that an nsymplote must pass within a finite distance of the origin. It is evident that n curve which has no infinite branch can hiwe no real asymptote. fOr, less precisely, an asympwte to a curve is sometimes denned as a tangent whose point ot contact is at an infinite distance. 249 1