text:
Page:Manual of the New Zealand Flora.djvu/169

 6–8 pairs, gradually diminishing towards the base of the petiole, sharply toothed or incised; cauline leaves or bracts few, deeply incised. Flowering-stems few or several, erect or spreading, strict, terete, clothed with a short fine pubescence intermixed with long silky hairs, branched above, forming a few-flowered cymose panicle. Flowers small, white, ¼–⅓ in. diam.; pedicels elongating in fruit. Calyx-tube turbinate; lobes ovate-deltoid, acute. Petals small, rounded. Fruiting receptacle silky. Achenes numerous, spreading, $1/undefined$ in. long, perfectly glabrous, oblong-ovoid, somewhat turgid, narrowed into a short hooked or spirally recurved style.—Kirk, Students' Fl. 130.

6. G. pusillum, ''Petrie in Trans. N.Z. Inst.'' xxviii. (1896) 538.—Small, depressed, 1–2 in. high. Leaves few, all radical, rosulate, obovate-spathulate in outline, ¾–l in. long, sparsely covered with rather long strigose hairs, pinnate; terminal leaflet ¼–⅓ in. broad, rounded, crenate-toothed; lateral leaflets 5–8 pairs, gradually diminishing in size, bluntly toothed. Scapes 1–2 in. high, 1-flowered. simple, naked or with 1–3 minute bracts, finely and closely pubescent. Flowers minute, white. Calyx-tube broadly turbinate; lobes ovate-deltoid. Petals 5–6, small, elliptic-oblong. Fruiting receptacle elongated, villous. Achenes very small, perfectly glabrous, obliquely oblong or obovoid; style minute, reduced to a recurved point.—Kirk, Students' Fl. 130.

Perennial herbs, rarely shrubs. Leaves either pinnate or digitately 3–5-foliolate; stipules adnate to the petiole. Flowers solitary or in corymbose cymes. Calyx persistent, lobes 5 or rarely 4, valvate, alternating with as many bracteoles. Petals 5, rarely 4, usually broad. Stamens numerous. Disc annular or coating the calyx-tube. Carpels many, rarely few, seated on a small dry receptacle; style persistent or deciduous, terminal or lateral; ovule solitary, pendulous. Achenes usually numerous, crowded into a head surrounded by the persistent calyx.


text:
Page:Manual of the New Zealand Flora.djvu/182

142. Carpels 4, turgid; styles oblique, slightly recurved. Seeds 3–4, rarely more.—Kirk, Students' Fl. 142. T. novæ-zealandiæ, ''Petrie in Trans. N.Z. Inst. xxv. (1893) 270; Kirk, l.c.'' 142.

5. T. pusilla, T. Kirk, Students' Fl. 143.—Stems numerous, very slender and delicate, prostrate and rooting, 1–3 in. long, forming broad pale-green matted patches. Leaves minute, in distant pairs, connate at the base, $1⁄15$–$1⁄10$ in. long, linear or linear-lanceolate, obtuse or acute, spreading or reflexed, thin. Flowers minute, $1⁄15$ in. diam.; peduncles longer or shorter than the leaves. Calyx-lobes ovate-oblong, acute. Petals rather longer, acute or subacute. Stamens equalling the petals. Scales 4, linear-cuneate. Carpels 4, turgid; styles recurved. Seeds 2–4.

6. T. acutifolia, T. Kirk, Students' Fl. 143.—Stems very slender, almost capillary, prostrate and rooting, much and intricately branched, forming pale-green matted patches. Leaves minute, in distant pairs, connate at the base, $1⁄15$–$1⁄12$ in. long, narrow-linear or linear-lanceolate, acute or apiculate, thin. Flowers minute, $1⁄20$–$1⁄15$ in. diam., on peduncles shorter than the leaves. Calyx deeply divided; segments linear-lanceolate, acuminate. Petals narrow-ovate, shorter than the calyx. Scales 4, minute. Carpels 4, ovoid, turgid; styles recurved. Mature seeds not seen.

7. T. multicaulis, ''Petrie in Trans. N.Z. Inst.'' xix. (1887) 324.—A minute slender much-branched reddish-purple plant; stems prostrate or decumbent below, ascending at the tips. Leaves opposite or in opposite fascicles, remote below, close-set and often imbricating above, connate at the base, $1⁄15$–$1⁄12$ in. long, ovate-subulate,

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


text:
Page:Chronological Table and Index of the Statutes.djvu/856

838


text: Author:Nathaniel Schmidt

title: Author:Nathaniel Schmidt


text:
Page:Chronological Table and Index of the Statutes.djvu/855

Rh


text: 1911 Encyclopædia Britannica/Trap-ball

title: 1911 Encyclopædia Britannica/Trap-ball


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/293

CANTO II.] This was his doom;—the Leech, the guard, were gone,

And left proud Conrad fettered and alone.

X.

'Twere vain to paint to what his feelings grew —

It even were doubtful if their victim knew.

There is a war, a chaos of the mind,

When all its elements convulsed, combined

Lie dark and jarring with perturbéd force,

And gnashing with impenitent Remorse—

That juggling fiend, who never spake before,

But cries "I warned thee!" when the deed is o'er.

Vain voice! the spirit burning but unbent,

May writhe—rebel—the weak alone repent!

Even in that lonely hour when most it feels,

And, to itself, all—all that self reveals,—

No single passion, and no ruling thought

That leaves the rest, as once, unseen, unsought,

But the wild prospect when the Soul reviews,

All rushing through their thousand avenues—

Ambition's dreams expiring, Love's regret,

Endangered Glory, Life itself beset;

The joy untasted, the contempt or hate

'Gainst those who fain would triumph in our fate;

The hopeless past, the hasting future driven

Too quickly on to guess if Hell or Heaven;

Deeds—thoughts—and words, perhaps remembered not

So keenly till that hour, but ne'er forgot;

Things light or lovely in their acted time,

But now to stern Reflection each a crime;


text:
File talk:Memo2.jpg

This is page two of two, page one is on commons as File:CIA Memo.JPG. Jeepday (talk) 11:51, 10 April 2012 (UTC)

title: File talk:Memo2.jpg


text:
Page:Chronological Table and Index of the Statutes.djvu/854

836


text:
Author:Victor Verasis Branford

Works

 * Science and Citizenship (lecture, 1906)

title: Author:Victor Verasis Branford


text: Index:Science and Citizenship.djvu

title: Index:Science and Citizenship.djvu


text:
Page:Memorials of a Southern Planter.djvu/50

 44 my acceptance or refusal leaves me no alternative, for it is impossible I can refuse my long-tried and best friends an opportunity of bidding me adieu prior to my leaving the State; and it might not become me to prescribe the mode. I therefore accept the invitation of my Gloucester friends with profound sensibility, not only for the distinguished and unexpected mark of their affection and confidence which it bespeaks, but also for the numberless obligations with which they have been loading me for years past. If it should be agreeable to yourselves, gentlemen, and those whom you represent, I will meet my friends on Saturday, the 12th inst.

"I have the honor to be, gentlemen, with perfect respect and esteem, your grateful friend,

"To

"The Rev. R. R. Corbin, Benj. F. Dabney, Esq., and Robert Nicholson, Esq., who are also about to leave the land of their nativity, were invited guests, the last of whom alone attended. The absence of the other two gentlemen was much regretted by all who were present. Notwithsttinding the inclemency of the day, the seats at the table were filled. The tribute of respect thus paid to one of our most valued and most valuable citizens furnishes an admirable moral to the rising generation. It was the voluntary outpouring of the heart, in testimony of a well-spent life, offered by his neighbors, countymen, and friends, to a private citizen, mingled with the loss which our society is destined to experience in his emigration. Governor Tyler was called on to preside, and Captain Mann Page acted as Vice-President. After partaking of an excellent dinner, the cloth was removed, and the President addressed the meeting in a few brief remarks. He said that he had risen to propose a sentiment which he was sure to find the most cordial unanimity at that table, and he had as little doubt on the part of this whole community, if every citizen of the county was there assembled. Those present had met to render a tribute of respect to a native-born citizen of the county, who, after having passed the spring, and in some degree the summer, of his life among them, was about to migrate to a distant State, where he trusted he might reap the richest harvest of reputation and wealth. Heaven grant that his days may be long in the land which he proposes to inhabit I He will not "fail to think of the land of his fore-fathers and the friends he has left behind. We, on our part, can never forget that Elmington, while his dwelling-place, was the seat of unbounded hospitality and of all the social virtues. He would say no more, but would propose:

"'Our guest, friend, and countyman. Colonel Thos. S. Dabney. His departure from among us leaves a vacuum in our society not easily to be filled. He will be to Mississippi what he has been to Virginia, one of her most useful and valuable citizens.'


text:
Page:The Mediaeval Mind Vol 1.djvu/183

CHAP. VIII order, a legislator and enforcer of the laws; in person, short thick-set, carrying his head a little bent. A Viking had he been, and was a fighter, till he fell in his last great battle undaunted by odds.

But the other Olaf, Norway's darling hero, is epic: tall, golden-haired, peerless from his boyhood, beloved and hated. His marvellous physical masteries are told, his cliff-climbing, his walking on the sweeping oars keeping three war-axes tossing in the air. He smote well with either hand and cast two spears at once. He was the gladdest and game-somest of men, kind and lowly-hearted, eager in all matters, bountiful of gifts, glorious of attire, before all men for high heart in battle, and grimmest of all men in his wrath; marvellous great pains he laid upon his foes. "No man durst gainsay him, and all the land was christened wheresoever he came." Five short years made up his reign. At the end, neither he was broken nor his power. But a plot, moved by the hatred of a spurned heathen queen, delivered him to unequal combat with his enemies, the Kings of Denmark and Sweden, and Eric the great Viking Earl.

Olaf is sailing home from Wendland. The hostile fleet crouches behind an island. Sundry of Olaf's ships pass by. Then the kings spy a great ship sailing—that will be Olaf's Long Worm they say; Eric says no. Anon come four ships, and a great dragon amid them—the Long Worm? not yet. At last she comes, greatest and bravest of all, and Olaf in her, standing on the poop, with gilded shield and golden helm and a red kirtle over his mail coat. His men bade to sail on, and not fight so great a host; but Olaf said, "Never have I fled from battle." So Olaf's ships are lashed in line, at the centre the Long Worm, its prow forward of the others because of her greater length. Olaf would have it thus in spite of the "windy weather in the bows" predicted by her captain. The enemies' ships close around them. Olaf's grapplings are too much for the Danes; they draw back. Their places are taken by the ships of Sweden. They fare no better. At last Earl Eric lays fast his iron beaks to Olaf's ships; Danes and Swedes take courage and return. It is hand to hand now, the ships laid aboard of each other.

title: Page:The Mediaeval Mind Vol 1.djvu/183


text: Appletons' Cyclopædia of American Biography/Kraitsir, Charles


text:
Author:Frederick Morton Eden

Works

 * The State of the Poor; or an History of the Labouring Classes in England from the Conquest to the present period, 1797
 * Porto-Bello: or a plan for the improvement of the Port and City of London, plates, 1798. short work
 * An Estimate of the Number of the Inhabitants in Great Britain and Ireland, 1800. Written while the Census Bill was before parliament; partly extracted from The State of the Poor.
 * Observations on Friendly Societies, for the maintenance of the industrious classes during sickness, infirmity, old age, and other exigencies, 1801.
 * Eight Letters on the Peace; and on the Commerce and Manufactures of Great Britain, 1802.
 * On the policy and expediency of granting insurance charters, 1806
 * Brontes: a cento to the memory of the late Viscount Nelson, duke of Bronté, 1806, anonymous; in Latin hexameters.
 * Address on the Maritime Rights of Great Britain, 1807 ; 2nd edit. (containing "suggestions on the measures necessary to render the United Kingdom independent of other countries for the most indispensable articles now supplied by foreign commerce"), 1808.
 * The Vision, 1820,

title: Author:Frederick Morton Eden


text: Appletons' Cyclopædia of American Biography/Krautbauer, Francis Xavier


text:
Page:Memorials of a Southern Planter.djvu/51

 Rh "After the applause which this sentiment elicited had subsided, Colonel Dabney returned his thanks in a feeling and appropriate address, of which we regret we are unable to furnish more than the briefest outline. He expressed himself to be most deeply affected by the kindness manifested towards him. The motive which had led to this assemblage, the sentiment just uttered, and the warm response with which it had met, the organ through whom it had been announced,—all—every thing was calculated to overpower him with sensibility. He stood in the midst of long-tried friends, to whom he was about to bid an atfectionate and perhaps last farewell. He was in the act of leaving his native home, and the land so dear to his affections. Those considerations left him no voice to utter one-half of what he felt. The prospect of bettering, in a worldly point of view, the ultimate condition of his children had induced him to seek a place of abode in another clime; and he would say that if his humble bark, pushed out in what was to him an untried ocean of adventure, could be used as a breakwater by those who were here, or their children's children, when engaged in a similar voyage, he would regard himself as most truly happy. He added many other remarks, and concluded by otfering the following sentiment:

"By Colonel Thos. S. Dabney: 'The citizens of Gloucester County, in the Old Dominion:

"Where'er I roam, whatever realms I see, My heart, untravelled, fondly turns to thee; Still to my brothers turns with ceaseless pain, And drags, at each remove, a lengthened chain."'

"By the Vice-President: 'Our friends emigrating from the County of Gloucester: Health, prosperity, and happiness attend them.'

"By Captain P. E. Tabb: 'Our Guest: May the people destined to be his future associates know his virtues and appreciate his merits, as do the warm hearts met this day to testify their love and respect for him.'

"By the Vice-President: 'Our Guest, Robert Nicholson: A worthy son of the ancient dominion.'

" Mr. Nicholson expressed his grateful thanks for the notice that had been thus taken of him.

"By Mr. Nicholson: 'The State of Virginia—the land of my forefathers. My greatest boast shall ever be that I was born a Virginian.'

"By Colonel Thomas Smith: 'Our friends Thomas Dabney, Richard R. Corbin, and Benj. F. Dabney: They possess our love and respect, and when they move from among us we shall not forget them.'

"By Wade Mosby, Esq.: 'The memory of the late Philip Tabb, one of Gloucester's best benefactors.'

"Mr. Mosby preceded this by remarks expressing his great


text: Appletons' Cyclopædia of American Biography/Krauth, Charles Philip


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/294

262 The withering sense of Evil unrevealed,

Not cankering less because the more concealed;

All, in a word, from which all eyes must start,

That opening sepulchre, the naked heart

Bares with its buried woes—till Pride awake,

To snatch the mirror from the soul, and break.

Aye, Pride can veil, and Courage brave it all—

All—all—before—beyond—the deadliest fall.

Each hath some fear, and he who least betrays,

The only hypocrite deserving praise:

Not the loud recreant wretch who boasts and flies;

But he who looks on Death—and silent dies:

So, steeled by pondering o'er his far career,

He half-way meets Him should He menace near!

XI.

In the high chamber of his highest tower

Sate Conrad, fettered in the Pacha's power.

His palace perished in the flame—this fort

Contained at once his captive and his court.

Not much could Conrad of his sentence blame,

His foe, if vanquished, had but shared the same:—

Alone he sate—in solitude had scanned

His guilty bosom, but that breast he manned:

One thought alone he could not—dared not meet—

"Oh, how these tidings will Medora greet?"

Then—only then—his clanking hands he raised,

And strained with rage the chain on which he gazed;

But soon he found, or feigned, or dreamed relief,

And smiled in self-derision of his grief,


text: Dictionary of National Biography, 1885-1900/Bond, William


text: Dictionary of National Biography, 1885-1900/Bone, Henry


text: Dictionary of National Biography, 1885-1900/Bone, Henry Pierce


text: Dictionary of National Biography, 1885-1900/Bone, Robert Trewick


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


text: Dictionary of National Biography, 1885-1900/Bonham, Samuel George


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


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/178

 silliness. If, on the other hand, it does belong to the argument, and is probable, we must say that it seems indeed, but is too near to the original proposition, and that this being admitted, the position is subverted. Still if it be relevant to the argument, but the axiom be very improbable, we must say that from this position, a conclusion indeed follows, but that what is proposed is very silly; and if it be neither improbable nor probable, if indeed it is in no respect relevant to the argument, we must grant it with no definition; but if relevant to the argument, we must signify that the original position is subverted, from this being laid down. For thus the respondent will seem to suffer nothing through himself, if the several things be laid down with foresight, and the interrogator will obtain a syllogism, when all things more probable than the conclusion are admitted by him. Nevertheless, it is clear that they do not syllogize well, who endeavour to argue from things more improbable than the conclusion, wherefore they must not be conceded by the questionists.

Chapter 7
, we must meet those things which are obscurely and multifariously enunciated; for since it is allowed to the respondent, if he does not comprehend, to say, I do not comprehend, and if a thing be multifariously predicated, not to confess, or deny it, of necessity, it is clear that, first, if the statement be not lucid, he must not hesitate to say, that he does not understand it, since frequently, from persons interrogated, not clearly conceding, some difficulty occurs. If however a thing multifariously predicated be known, if too what is asserted be in all things true or false, it must be simply admitted or denied, or if it be partly false and partly true, we must moreover signify


text: Dictionary of National Biography, 1885-1900/Bonhote, Elizabeth


text: Dictionary of National Biography, 1885-1900/Boniface of Savoy


text: Dictionary of National Biography, 1885-1900/Bonnar, George William


text:
User talk:Devilsreject1969

Re your additions — the subject is not really fodder for Wikisource, so has been deleted. Probably more fodder for Wikipedia, though check their notability requirements first. — billinghurst  sDrewth  14:40, 10 April 2012 (UTC)

title: User talk:Devilsreject1969


text: Chronological Table and Index of the Statutes/Preface


text: Dictionary of National Biography, 1885-1900/Bonnar, William


text: Dictionary of National Biography, 1885-1900/Bonnell, James


text:
Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/221

 collect things contrary to opinion, is the same with leading to what is contrary to nature and law, for law is the opinion of the many, but the wise speak after nature and after truth.

Chapter 13
, indeed, we must investigate from these places, but with regard to making a man trifle, what we mean by trifling we have already declared, but all such arguments will produce this, if it is of no consequence whether a name or a sentence is stated, but the double and the double and the half are the same, if then, the double is the double of the half, it will be the double of the half of the half. Again, also, if instead of double, we lay down the double of the half, it will be thrice said, the double of the half of the half of the half. And is desire then the desire of the pleasant? but this is the appetite of the pleasant, wherefore desire is the appetite of the pleasant of the pleasant.

All such arguments, then, are among the


text: Dictionary of National Biography, 1885-1900/Bonner, Edmund


text: Appletons' Cyclopædia of American Biography/Krebs, John Michael


text: Dictionary of National Biography, 1885-1900/Bonner, Richard


text: Dictionary of National Biography, 1885-1900/Bonney, Henry Kaye


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


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


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


text: Dictionary of National Biography, 1885-1900/Bonnycastle, Richard Henry


text: Dictionary of National Biography, 1885-1900/Bonomi, Joseph (1739-1808)


text:
User talk:Luckas Blade

— a bit belated. ;-)Doug.(talk • contribs) 15:33, 10 April 2012 (UTC)

Speedy Deletion
You nominated Talk:A Moral Alphabet/I for Indian for speedy deletion. I've deleted it but I wanted to let you know you could have simply blanked the page. There is no real benefit to deleting a page like that.--Doug.(talk • contribs) 15:34, 10 April 2012 (UTC)

title: User talk:Luckas Blade


text: Dictionary of National Biography, 1885-1900/Bonomi, Joseph (1796-1878)


text:
Template talk:Table start

It would be worthwhile hooking in table style which is widely utilised, even if it is nested rather adding new components. — billinghurst  sDrewth  15:35, 10 April 2012 (UTC)

title: Template talk:Table start


text:
User talk:75.161.139.176

Welcome

Hello, and welcome to Wikisource! Thank you for your contributions. I hope you like the place and decide to stay. Here are a few good links for newcomers:

 * Help pages
 * Style Guide
 * Inclusion policy
 * For Wikipedians

You are welcome to continue editing articles without logging in, but you may wish to  [ create an account] . Doing so is free, requires no personal information, and provides several benefits. Creating an account on Wikisource has many of the same benefits as creating an account on Wikipedia. For one thing, if you continue to edit without a username, your IP address is used to publicly identify you.

In any case, I hope you enjoy donating your time to grow the Wikisource library that is free for everyone to use! In discussions, please sign your comments using four tildes ( ~ ); this will automatically produce your IP address (or username if you're logged in) and the date. If you need help, ask me on my talk page, or ask your question here (click  [ edit] ) and place  before your question. Again, welcome! — billinghurst  sDrewth  15:40, 10 April 2012 (UTC)

title: User talk:75.161.139.176


text: Dictionary of National Biography, 1885-1900/Bonville, Anthony


text: Dictionary of National Biography, 1885-1900/Bonwicke, Ambrose (1652-1722)


text:
Page:Chronological Table and Index of the Statutes.djvu/22

4
 * 10 Ed. 2.
 * 3 Ed. 2.
 * 15 Ed. 2. Revoc. nov. Ord.
 * 16 Ed. 2. Stat. revoking an Establishment, &c.
 * 17 Ed. 2. St. 1.
 * 17 Ed. 1
 * 17 Ed. 2. St. 2.
 * 17 Ed. 2. St. 3.
 * Temp. incert.— Les Estatuz del Eschekere
 * 51 Hen. 3. Sta. 4, 5.
 * cc. 1, 2.
 * St. 5. c. 1.
 * c. 3.
 * c. 2.
 * cc. 4, 5.
 * c. 3.
 * c. 6.
 * c. 4.
 * cc. 7–9.
 * c. 5.
 * c. 10.
 * c. 6.
 * cc. 11–13.
 * c. 7, part.
 * part bet$n$ cc. 13 & 14, distr' sc' cii.
 * St. 4
 * c. 14, part
 * St. 5. c. 7, part
 * c. 14, residue
 * rowspan=2 | c. 8.
 * c. 15
 * cc. 16–18
 * c. 9.
 * c. 19.
 * c. 10.
 * Assia Panis et Cervisie
 * 51 Hen. 3. St. 1.
 * Judic. Pillorie
 * 51 Hen. 3. St. 6.
 * Assisa de Pond. et Men.
 * 31 Ed. 1
 * Stat. de Admens. Terre
 * 33 Ed. 1. St. 6.
 * Dies Communes de Banco
 * 51 Hen. 3. St. 2.
 * Dies Communes de Dote
 * 51 Hen. 3. St. 3.
 * Les Estatuz de Excestre
 * 14 Ed. 1. Stat. Exon & Art. Stat. Exon.
 * Stat. Sup. Vic. & Cler.
 * Not printed.
 * Modus Levandi Fines
 * 18 Ed. 1. St. 4.
 * Stat. de fin. & attorn.
 * 15 Ed. 2. Stat. Carl. de Fin.
 * Stat. de Consp.
 * 33 Ed 1. St. 3.
 * Stat. de Protec.
 * 33 Ed 1. St. 1.
 * Mod. calump. Esson.'
 * 12 Ed. 2. St. 2.
 * Stat de Moneta
 * 20 Ed. 1. Sta. 4, 6.
 * Stat. de Moneta Parvum
 * 20 Ed. 1. St. 5.
 * Ne Rect. prost. Arb.
 * 35 Ed. 1. St. 2.
 * Les Estatuz se la Jeuerie
 * Stat. de Judeismo.
 * Stat. de Gavello, &c.
 * 10 Ed. 2.
 * Consuetdines Cantiae
 * Not printed.
 * Prerogativa Regis
 * 17 Ed. 2. St. 1.
 * cc. 4–8.
 * cc. 4–6.
 * cc. 9–18.
 * cc. 7–16.
 * Modus fac. hom., &c.
 * 17 Ed. 2. St. 2.
 * Stat. de Ward', &c.
 * 28 Ed. 1. St. 1.
 * Stat. de resp. Milit.
 * 1 Ed. 2. St. 1.
 * Stat. de Sacr. Mi. Reg.
 * Articuli et Sacramenta, &c.
 * Capitula Itineris, inclusive of the part headed Incipiunt Capitula Nova, &c.
 * rowspan=2 | Not printed.
 * Capitula Escaetrie
 * Extenta Manerii
 * 4 Ed. 1. St. 1.
 * Artic. Inquis. sup. Stat. Wynton.
 * 34 Ed. 1. St. 2.
 * Visus Francipleg.
 * 18 Ed. 2.
 * Le S'ement du Visconte
 * 34 Ed. 1.
 * Ne Rect. prost. Arb.
 * 35 Ed. 1. St. 2.
 * Les Estatuz se la Jeuerie
 * Stat. de Judeismo.
 * Stat. de Gavello, &c.
 * 10 Ed. 2.
 * Consuetdines Cantiae
 * Not printed.
 * Prerogativa Regis
 * 17 Ed. 2. St. 1.
 * cc. 4–8.
 * cc. 4–6.
 * cc. 9–18.
 * cc. 7–16.
 * Modus fac. hom., &c.
 * 17 Ed. 2. St. 2.
 * Stat. de Ward', &c.
 * 28 Ed. 1. St. 1.
 * Stat. de resp. Milit.
 * 1 Ed. 2. St. 1.
 * Stat. de Sacr. Mi. Reg.
 * Articuli et Sacramenta, &c.
 * Capitula Itineris, inclusive of the part headed Incipiunt Capitula Nova, &c.
 * rowspan=2 | Not printed.
 * Capitula Escaetrie
 * Extenta Manerii
 * 4 Ed. 1. St. 1.
 * Artic. Inquis. sup. Stat. Wynton.
 * 34 Ed. 1. St. 2.
 * Visus Francipleg.
 * 18 Ed. 2.
 * Le S'ement du Visconte
 * 34 Ed. 1.
 * Capitula Itineris, inclusive of the part headed Incipiunt Capitula Nova, &c.
 * rowspan=2 | Not printed.
 * Capitula Escaetrie
 * Extenta Manerii
 * 4 Ed. 1. St. 1.
 * Artic. Inquis. sup. Stat. Wynton.
 * 34 Ed. 1. St. 2.
 * Visus Francipleg.
 * 18 Ed. 2.
 * Le S'ement du Visconte
 * 34 Ed. 1.
 * Visus Francipleg.
 * 18 Ed. 2.
 * Le S'ement du Visconte
 * 34 Ed. 1.
 * Le S'ement du Visconte
 * 34 Ed. 1.

 * }

 * 7 Ed. 1. St. 2
 * 7 Ed. 1. Stat. de. Viris Relig.
 * 10 Ed. 1.
 * 12 Ed. 1. Stat. Rothlan.
 * 13 Ed. 1. St. 4. (& Temp. incert. Articles against the King's Prohibitions.)
 * 13 Ed. 1. Stat. Circ. Agatis.
 * 14 Ed. 1. Stat. Exon & Art. Stat. Exon.
 * Temp. incert. Les Estatuz de Excestre.
 * 17 Ed. 1.
 * 17 Ed. 2. St. 1
 * 18 Ed. 1. St. 1. Quia emptores terr.
 * 18 Ed. 1. Stat d'ni R. de t'ris, &c.
 * 18 Ed. 1. St. 4.
 * Temp. incert. Modus Levandi Fines.
 * 20 Ed. 1. St. 4.
 * Temp. incert. Stat de Moneta, part.
 * 20 Ed. 1. St. 5.
 * Temp. incert. Stat de Moneta parvum.
 * 20 Ed. 1. St. 6.
 * Temp. incert. Stat de Moneta, part.
 * 24 Ed. 1.
 * 18 Ed. 1. Stat. de Consuilt
 * 25 Ed. 1. St. 1.
 * 25 Ed. 1. Confirmatio Cartarum.
 * 25 Ed. 1. St. 2.
 * 25 Ed. 1. Sent. lata.
 * 28 Ed. 1. St. 1.
 * Temp. incert. Stat de Ward', &c.
 * 31 Ed. 1.
 * Temp incert. Assisa de Pond. et Men.
 * 33 Ed. 1. St. 1.
 * Temp incert. Stat. de Protec.
 * 33 Ed. 1. St. 2.
 * 33 Ed 1. Ordin de Consp.
 * 33 Ed. 1. St. 3.
 * Temp incert. Stat. de Consp.
 * 33 Ed. 1. St. 6.
 * Temp incert. Stat. de Admens. Terre.
 * 34 Ed. 1. St. 2.
 * Temp incert. Artic. Inquis. sup. Stat. Wynton.
 * 34 Ed. 1. St. 3.
 * 20 Ed. 1. De Inquis non alloc., &c.
 * 34 Ed. 1. St. 4.
 * 25 Ed. 1. Stat de Tallag'.
 * 34 Ed. 1. Le Serement du Visconte.
 * Temp incert. Le S'ement du Visconte.
 * 35 Ed. 1. St. 1
 * 35 Ed. 1.
 * 35 Ed. 1. St. 2
 * Temp. incert. Ne Rect. prost. Arb
 * 1 Ed. 2. St. 1.
 * Temp. incert. Stat. de resp. Milit.
 * 1 Ed. 2. St. 2.
 * 23 Ed. 1. Stat. de Frang. Pris.
 * 2 Ed. 2.
 * 3 Ed. 2.
 * 3 Ed. 2.
 * 10 Ed. 2.
 * 10 Ed. 2
 * Temp. incert. Stat. de Gaveleto, &c.
 * 12 Ed. 2. St. 2.
 * Temp. incert. Mod. calump. Esson'.
 * 15 Ed. 2. Stat. de Carl. de Fin.
 * Temp. incert. Stat. de fin. & attorn.
 * 16 Ed. 2. Stat. revoking an Establishment. &c.
 * 15 Ed. 2. Revoc. nov. Ord.
 * }
 * 34 Ed. 1. Le Serement du Visconte.
 * Temp incert. Le S'ement du Visconte.
 * 35 Ed. 1. St. 1
 * 35 Ed. 1.
 * 35 Ed. 1. St. 2
 * Temp. incert. Ne Rect. prost. Arb
 * 1 Ed. 2. St. 1.
 * Temp. incert. Stat. de resp. Milit.
 * 1 Ed. 2. St. 2.
 * 23 Ed. 1. Stat. de Frang. Pris.
 * 2 Ed. 2.
 * 3 Ed. 2.
 * 3 Ed. 2.
 * 10 Ed. 2.
 * 10 Ed. 2
 * Temp. incert. Stat. de Gaveleto, &c.
 * 12 Ed. 2. St. 2.
 * Temp. incert. Mod. calump. Esson'.
 * 15 Ed. 2. Stat. de Carl. de Fin.
 * Temp. incert. Stat. de fin. & attorn.
 * 16 Ed. 2. Stat. revoking an Establishment. &c.
 * 15 Ed. 2. Revoc. nov. Ord.
 * }
 * 12 Ed. 2. St. 2.
 * Temp. incert. Mod. calump. Esson'.
 * 15 Ed. 2. Stat. de Carl. de Fin.
 * Temp. incert. Stat. de fin. & attorn.
 * 16 Ed. 2. Stat. revoking an Establishment. &c.
 * 15 Ed. 2. Revoc. nov. Ord.
 * }
 * 16 Ed. 2. Stat. revoking an Establishment. &c.
 * 15 Ed. 2. Revoc. nov. Ord.
 * }


text: Dictionary of National Biography, 1885-1900/Bonwicke, Ambrose (1692-1714)


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


text: Dictionary of National Biography, 1885-1900/Bonython, Richard


text: Dictionary of National Biography, 1885-1900/Booker, Luke


text: Dictionary of National Biography, 1885-1900/Boolde, William


text: Dictionary of National Biography, 1885-1900/Boole, George


text: Dictionary of National Biography, 1885-1900/Boone, James Shergold


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text: Dictionary of National Biography, 1885-1900/Boorde, Andrew


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HIS book would never have been written had I not been honored with an appointment as Gifford Lecturer on Natural Religion at the University of Edinburgh. In casting about me for subjects of the two courses of ten lectures each for which I thus became responsible, it seemed to me that the first course might well be a descriptive one on 'Man's Religious Appetites,' and the second a metaphysical one on 'Their Satisfaction through Philosophy.' But the unexpected growth of the psychological matter as I came to write it out has resulted in the second subject being postponed entirely, and the description of man's religious constitution now fills the twenty lectures. In Lecture XX I have suggested rather than stated my own philosophic conclusions, and the reader who desires immediately to know them should turn to pages 511–519, and to the 'Postscript' of the book. I hope to be able at some later day to express them in more explicit form.

In my belief that a large acquaintance with particulars often makes us wiser than the possession of abstract formulas, however deep, I have loaded the lectures with concrete examples, and I have chosen these among the extremer expressions of the religious temperament. To some readers I may consequently seem, before they get beyond the middle of the book, to offer a caricature of


text: Dictionary of National Biography, 1885-1900/Booth, Abraham


text: Dictionary of National Biography, 1885-1900/Booth, Barton


text: Dictionary of National Biography, 1885-1900/Booth, Benjamin


text: Dictionary of National Biography, 1885-1900/Booth, David


text: Dictionary of National Biography, 1885-1900/Booth, Felix


text: Dictionary of National Biography, 1885-1900/Booth, George (1622-1684)


text: Dictionary of National Biography, 1885-1900/Booth, George (1675-1758)


text: Dictionary of National Biography, 1885-1900/Booth, George (1791-1859)


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12


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 46 veneration for the character of Mr. Tabb, which called for an acknowledgment from Mr. Philip E. Tabb, as the representative of the family, which was rendered after the most feeling manner.

"By C. S. Jones, Esq.: 'Colonel Thomas S. Dabney: May the star which guides his destiny lead him and his to prosperity, to everlasting peace and happiness.'

"By John P. Scott, Esq.: 'Mrs. Thomas Dabney, to whom may be applied the words of the noble Cornelia, when inquired for her jewels, pointing to her sons, "These are they."' Mrs. Dabney's name was received with long-continued applause.

"By John R. Cary, Esq.: 'The State of Mississippi: She will ere long contain some of Virginia's most noble sons; she will not fail to cherish and honor them.'

"By Richard Morriss, Esq.: 'Hinds County of Mississippi: A State within itself,—Jackson, the seat of government; Clinton, the seat of science; Raymond, the seat of justice; and Amsterdam, the port of entry.'

"By Andrew Van Bibber, Esq.: 'Augustine L. Dabney: Though not with us, not forgotten; one worthy of all remembrance.'

"By A. L. Byrd, Esq.: 'Colonel Thos. S. Dabney: I have known him for seventeen years; if he has any superior in those qualities that adorn a man, I should like to see him.'

"By John T. Seawell, Esq.: 'Wyndham Kemp, and those of our fellow-countrymen who will soon join him: May God remember me as I remember them.'

"By Dr. P. R. Nelson: 'Virginia: I can never leave thee or forsake thee,—

"By Robert Tyler, Esq.: 'The Emigrants: With sorrow and regret we part with our fellow-countrymen; but if they will go, we pray God speed them.'

"By C. S. Jones: 'We lose in our friend Colonel Dabney one of Virginia's most valued sons; but no matter where his destiny may be cast, his motto will still be "States rights forever."'

"By Wade Mosby, Esq.: 'The memory of Thomas T. Tabb, late of Todsbury: Hospitable, generous Virginian,—who that knew thee does not mourn over thy grave, and shed tears for thy too early death?'

"By J. S. Cary, Esq.: 'Wyndham Kemp, Esq., of Raymond, Mississippi: Though far away, thou art not forgot.'

"By A. L. Byrd, Esq.: 'Richard R. Corbin and Dr. Benjamin


text: Dictionary of National Biography, 1885-1900/Booth, James (1806-1878)


text: United States Statutes at Large/Volume 1/4th Congress/2nd Session/Chapter 12


text: Dictionary of National Biography, 1885-1900/Booth, James (1796-1880)


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


text: Dictionary of National Biography, 1885-1900/Booth, Junius Brutus


text: Dictionary of National Biography, 1885-1900/Booth, Lawrence


text: Dictionary of National Biography, 1885-1900/Booth, Peniston


text: Dictionary of National Biography, 1885-1900/Booth, Robert (d.1657)


text: Dictionary of National Biography, 1885-1900/Booth, Robert (1626-1681)


text: Dictionary of National Biography, 1885-1900/Booth, Sarah


text: Dictionary of National Biography, 1885-1900/Booth, Thomas (fl.1611)


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Rh


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 Rh F. Dabney: They are about to leave us, with our friend Colonel Dabney,—may Heaven crown their efforts with success.'

"By John Tyler, Esq.: 'The good old County of Gloucester: Her name is identified in history with the names of Nathaniel Bacon and John Page, of Rosewell. The one resisted the arbitrary acts of a king's governor, the other of a king. Let us cherish their names and emulate their virtues.'

"By John T. Seawell, Esq.: 'Mrs. Thomas Dabney: "Take her for all in all, these eyes shall never look upon her like again."'

"Numerous other sentiments were given, which unfortunately did not reach the chair, and the day concluding, terminated a feast as full of reason and the flow of soul as ever it has been our good fortune to witness."

Mr. Dabney gave a farewell dinner to his friends at Elmington. As the concluding toast was drunk,—it had been proposed by the host to their meeting again,—he struck off the stem of the delicate wine-glass that he held in his hand, that no future toast should be drunk in it, he said. He requested that each guest present should break his wine-glass and keep it as a memento. One or more of these broken glasses are still preserved in Gloucester.

Thomas went through a large part of Alabama, Louisiana, and Mississippi looking at the country before deciding on a body of land in Hinds County, Mississippi. He succeeded in purchasing four thousand acres from half a dozen small farmers.

The ancestors of both Thomas and Sophia Dabney had been slave-owners. The family servants, inherited for generations, had come to be regarded with great affection, and this feeling was warmly returned by the negroes. The bond between master and servant was, in many cases, felt to be as sacred and close as the the of blood.

During the course of years many of the Elmington


text: Dictionary of National Biography, 1885-1900/Boothby, Hill


text: Dictionary of National Biography, 1885-1900/Boothroyd, Benjamin


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text: Dictionary of National Biography, 1885-1900/Boott, Francis


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 48 negroes had intermarried with the negroes on neighboring estates.

When the southern move was decided on, Thomas called his servants together and announced to them his intention to remove, with his family, to Mississippi. He further went on to say that he did not mean to take one unwilling servant with him. His plan was to offer to buy all husbands and wives, who were connected with his negroes, at the owners' prices, or he should, if his people preferred, sell those whom he owned to any master or mistress whom they might choose. No money difficulty should stand in the way. Everything should be made to yield to the important consideration of keeping families together.

Without an exception, the negroes determined to follow their beloved master and mistress. They chose rather to give up the kinspeople and friends of their own race than to leave them.

Mammy Harriet says of this time, "Marster was good all de time. He do all he could to comfort he people. When he was gittin' ready to move to Mississippi, he call 'em all up, an' tell 'em dat he did not want anybody to foller him who was not willin'. He say, all could stay in Figinny, an' dey could choose dey own marsters to stay wid. Ebery one o' ho own, and all who b'long to de odder members o' de fambly who was wid him, say dey want to foller him, 'ceptin' 'twas two ole people, ole gray-headed people, who was too ole to trabble. An' dey was de onliest ones leff behind on dat plantation, an' dey did cry so much I did feel so sorry for dem. I couldn't help cryin', I feel so sorry. Our people say, 'Ef you got a husband or a wife who won't go to Mississippi, leff dat one behind. Ef y'ou got a good marster, foller him.' My husband b'long to Cappen Edward Tabb, an' marster went dyar twice to try to buy him. But Cappen Tabb say dat no money couldn't buy him from him. Den Mrs. Tabb say dat she would buy me, an' two odder people dyar wanted to buy me too. But I say 'No, indeed! Go 'long! I shall foller my marster.' My sister want to go wid marster, too. She had five chillen dat was goin' wid


text: Dictionary of National Biography, 1885-1900/Bordwine, Joseph


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


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text: Dictionary of National Biography, 1885-1900/Borgard, Albert


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Spanish folktale material is much more abundant than has commonly been supposed. It was believed by some that such material did not exist until the publications of the earlier collectors began to appear. Among these was an Englishman, V. J. Thoms, who says in the introduction to his Lays and legends of Spain, 1834, "... one part of the task which we have proposed to ourselves ... is to gather together such legendary tales of Spanish origin as now lie scattered and far apart ... The popular tales in Spain have never yet been collected ... Our ignorance of the existence of legendary tales in Spain must not be considered a proof of their non-existence". More recently the existence of an abundance of folktales in Spain has been generally conceded; but the misconception that, aside from one or two collections, almost none of this material has been published is still current. As early as 1887 Hernández de Moreno defended Spain against this misbelief. It is true that only a small proportion of the great stock of Spanish folktales has been published, and that many of these are not easily accessible, being hidden away in scattered journals, footnotes, etc. The purpose of this index is to render this material accessible and perhaps stimulate further interest in this fertile field.

On scanning the bibliography, one discerns three outstanding periods in the publication of Spanish folktales:

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text: Dictionary of National Biography, 1885-1900/Borgarucci, Giulio


text: Dictionary of National Biography, 1885-1900/Borland, James


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4 about the middle of the nineteenth century, in the eighties, and during the past few years, in which time more folktales have been published than in both the preceding periods. Fernan Caballero was the chief figure in the first period; the second was a period of organization of folklore societies and journal publication. At present important works are constantly appearing by such eminent contemporary folklorists as Cabal, Espinosa, Llano Roza de Ampudia, etc. Furthermore, one notices many translations of Spanish folktales into English, German and French.

I found no definition of a folktale which served as a practical rule by which material could readily be accepted or rejected. The rule finally adopted was to accept all texts that manifest the existence in Spanish oral tradition of material like or bearing close analogy to the body of material included in Aarne's index. To reproduce a tale exactly as told by the folk would mean to reproduce every detail of syntax, form and vocabulary in a text written in phonetic symbols, and with all the vicissitudes of colloquial peasant speech in matters of repetition, omission, illogical and contradictory statements. Such a text would be of interest to the anthropologist, the psychologist, the linguist and the literary historian. Unfortunately, however, I have never seen such a text in print. I assume that such a text is what is referred to as a text "of scientific value". Being unable to find such texts, I was forced to lower my requirements. Even though a tale be written in literary Spanish, English, German or French, if its motives are preserved essentially as they are known to exist in oral tradition, I accept it. If, on the other hand, literary tradition and logic seem to have modified not only the language but also the motives themselves, I reject the tale. Or if the source of the tale is not indicated, and it seems to derive from literary or foreign tradition, I reject it. By saturating myfself in Aarne's index and the standard, wellknown Spanish collections,

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FFC 90 I was able to build up by experience a critical judgment which was very helpful in determining the value of doubtful works.

A few illustrations are perhaps to the point. Choosing a work with a promising title L. Dominguez, ''Los cuentos de Andalucia. Cuentos populares'' ... one finds that it contains jokes and anecdotes, scenes from contemporary daily life, but nothing that would fit into the body of material found in Aarne's index. Similarly, Baselga y Ramirez, Cuentos de la era, proves to be literary sketches. In Fernández de los Rios, Tesoro de cuentos, one finds traces that look suspiciously German, but since the author does not state that he has utilized German sources, and since the work does contain real folktale material, it seems best not to reject it. The words leyenda and tradicion are often employed in their proper meaning by Spanish folklorists. The following works, for example, really contain what their titles promise: A. Alcalde y Valladares, Tradiciones españolas; M. Cano y Cueto, Leyendas y tradiciones de Sevilla, 1875; L. Garcia del Real, Tradiciones y leyendas españolas, 1898—1899; S. G. C. Middlemore, Spanish legendary tales, 1885; G. M. Vergara y Martín, Tradiciones segovianas [1910]. However, these terms are sometimes applied to folktales. For example, the following works contain folktale material: Biblioteca de tradiciones populares españoles, 1884—6; R. H. Busk, Patrañas, or Spanish stories, legendary and traditional, 1870; C. Cabal, Los cuentos tradicionales asturianos [1924]; H. A. Reed, Spanish legends and traditions, 1914. The enchanted Moorish girl guarding a treasure in a cave, LRAF p. 90, LRAL p. 184, MPP p. 345, and hidden treasures in general form a favorite theme in Spain. These stories belong to the field of legend and tradition. I have thought it wise to include the Don Juan legend, since its

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 Rh him. I was standin' by marster when he talk to dey father, my brer Billy. He say, 'Billy, your children shall not lack for father and mother. I will be both father an' mother to them.' I heerd him say dat my-self, an' he did it too."

The five brothers and sisters were ever favorite and trusted servants. I did not know till I heard this account from Mammy Harriet the special reason of their being favored above others. I often heard my father speak of them very affectionately. One day he said that he had never had occasion to punish one of them but once, when the girl had frightened the baby Virginius by telling him that a lion would catch him. "I hated to punish one of that truthful, honest family," he said; "but my orders had always been that no child of mine should be frightened by and one, and I could not pass it over."

When it was resolved to leave Virginia, the baby boy was named Virginius, after the beloved State that had given birth to his ancestors. This child, the youngest of four brothers, was but six months old when, in September, 1835, the long journey southward was begun.

Sophia's father and mother and her two sisters, one married to Mr. Lewis Smith, with her husband and two children, Augustine Dabney, with his wife and family, and other kinsfolk and friends had become quite infatuated with the desire to go with Thomas to Mississippi, and a number of these arranged to undertake the move along with him. Mr. Charles Hill took charge of the carriages that held the white families, while Thomas had the care of the negroes and wagons. The journey was made with so much care and forethought that not a case of serious illness occurred on the route. The white families were quartered at night, if practicable, in the houses that they found along the way. Tents were provided for the negroes. The master himself, during the entire journey, did not sleep under a roof The weather was perfect: no heavy rains fell during the two months. He wrapped himself in his great-coat, with sometimes the addition of a


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6 theme fits in very well with religious tales. In mythology some of the Nuberu stories given by Llano Roza de Ampudia include a rewarded hospitality theme which belongs typically to the folktale. It is sometimes rather difficult to distinguish between the riddle and the folktale. Usually whenever a story, a line of action or motivation occurs in a riddle, this story is a folktale. Louseskin (Mt 621) represents the typical riddle tale. This fusion with other types of the folktale, itself a type not well defined, illustrates, with the vague distinction between "literary" texts and texts of "scientific" value, the extreme difficulty of defining folktale material.

A definition of "Spanish" is necessary. The science of folklore is not yet far enough advanced to define what is folkloristically Spanish. Obviously, political boundaries are very little related to folkloristic boundaries. But a science which has fairly definite limits established and which is closely related to folklore is linguistics. This science has divided the Spanish peninsula into four generally accepted language groups: Portuguese-Galician, Spanish, Bask and Catalan-Valencian. I shall adopt the linguistic definition of Spanish. Hence Spanish folktales, in this index, are tales from the Spanish linguistic area, that is, from the regions of Andalusia, Aragon, Asturias, Extremadura, Leon, Mursia, New Castile and Old Castile.

Since this is the first attempt, to my knowledge, ever made to organize Spanish folktale material, errors and omissions will probably abound. In view of this fact I have sought to make the scope of the subject small enough that I might hope fairly well to cover the ground. In my search for Spanish folktales I encountered incidentally many works which may prove of value in the study of Galician, Bask and Catalan tales, and these are included in the bibliography. The Index includes all Spanish references given in BP, even the literary references; and to these I have

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FFC 90 added a few literary references. Folktale themes abound in Spanish literature and offer a great and fruitful field of study; and may, together with Spanish American tales, throw considerable light on the history and development of the Spanish folktale. A thesis has been placed at my disposal which cites published texts of tales from Guatemala, Mexico, New Mexico and Porto Rico of fifty types. I include these references under type headings without checking or analyzing them. I wish to express my thanks to Miss Dean for permission to use this material. To these I add a few Spanish American references given by Thompson under Mt 2031 and Gillet pertaining to Mt 1535. These are but a few scattered references from the Spanish American field which, in itself, offers abundant material for further study.

I am aware of no great manuscript collections of folktales in Spain. I am informed that there is none at the Centro de estudios historicos. Menéndez Pidal refers to manuscript material on folklore at the Ateneo in Madrid; but in a letter dated October 25, 1927, Luis de Hoyos Sáinz informs me that this collection contains no folktales.

In a classification of exempla Miss Carter worked out a more complete classification for animal stories than that given by Aarne. I have incorporated Miss Carter's new headings. In other parts of the Index I have added new headings.

The new sectional headings which I have introduced into the Index are inclosed in [ ], for example "[1585—1594

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Rh


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8 Legal decision]". Such insertions necessitated the reduction of scope of numbers under old sections; these changes of limiting numbers are inclosed in [], for example "1725—[1845] Parson". All newly inserted types and subtypes bear an *, as "*898" and "760 *C". All new additions to the detailed analyses of types bear an *, as "Mt 332 *V" or "Mt 425 I *f". New minor variations, which I do not consider important enough to insert with an *, follow their corresponding numbers in, as "Mt 303 III d (Falls through trap door)."

The first item listed under a type number is any element marked with an *. Second follow other types to be compared for analogies, as "Cf Mt 313"; unless these comparisons apply only to specific references, then they are listed after such references, as "an 2. LRAC no 13. Cf Mt 348". Third come literary references. BP literary references are reproduced as follows: "Conquista de Ultramar 2 ch. 43 (ed. Gayangos 1858); see BP II 285". The great field of Spanish literature, alledged to be rich in popular elements, is yet to be explored for evidences of folktales. Fourth come the Spanish American references, which are grouped alphabetically by countries. A list of abbreviations used for regions follows.

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FFC 90 Every reference in every region under a type is arbitrarily assigned a number. The numbers begin anew for every region, so that additional variants of the type from any region may be added and numbered.

A: after a reference signifies that an analysis of the text cited follows, as "Mt 425 C as 1. CTA p. 66: I d II d (By declaring her love for him)"; or under Mt *860 one finds "as 2. LRAC no 48: Mt *860 + Mt 921 b", signifying that these two tales occur in combination in this sequence in the text of LRAC no 48.

The abbreviation used for "folktale type" is "Mt", which is based on the German "Märchentypus".

The letter and number in brackets following a new motive is the number that motive will bear in Stith Thompson's classification of motives, which has not yet been published.

I am greatly indebted to Stith Thompson for many valuable suggestions and for inserting in my manuscript the numbers pertaining to his forthcoming classification of motives. Above all, I wish to express my deep debt of gratitude to Archer Taylor, at whose suggestion this index of Spanish folktales was begun and with whose constant guidance and untiring help it has been carried to completion.

R. S. B.

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12

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 50 blanket, and slept all night in their midst, under one of the travelling wagons.

One of the first nights on the road was spent at the house of Thomas's cousin, Mr. Thornton, of King William County. The cousins had never met, but Mr. Thornton, hearing that the moving families were to pass by his gate, sent to beg that his kinspeople would stop in their journey for a day or two and refresh themselves under his roof. Thomas sent Mr. and Mrs. Hill and Sophia and the children to accept this hospitality, feeling unwilling himself to leave the large number of negroes under his care for even one night. Those who were entertained by Mr. Thornton greatly enjoyed it. It was a regret to Thomas not to meet this kinsman of his father's. This regret was greatly increased when, during the Confederate war, he learned of the death in his country's cause of a noble scion of this house, the lamented Colonel Thornton, known and beloved as "Jack Thornton."

My dear father was very fond of recounting anecdotes and incidents, especially in his table-talk, of brave and generous and honorable deeds. At such times his eye kindled, and his whole face glowed with the intensity of his feeling. It was quite impossible for a young person to look at him, and to hear his words and tones, without an aspiration to be worthy of such commendation.

The stern incorruptibility of his wife's father was a theme on which he had talked with earnest enthusiasm to his children. lie was very fond of relating an occurrence that took place on the journey from Virginia to Mississippi. Somewhere in the mountains of Tennessee one of my grandfather Hill's carriage-horses had fallen ill, and was quite incapable of proceeding farther. Thomas set about to look for a substitute; meanwhile trying such remedies as he could think of for the ailing horse. While he was standing by the beast, a country-man rode up on a fine, powerful horse. At once Thomas inquired if he would sell him. To his surprise, the man answered immediately that he would exchange his horse for the sick one, if ten dollars were added. The


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(　115　) FOR A' THAT AN' A' THAT.

'' The boniest lass that ye meet neist, Gie her a kiss an' a' that, In spite o' ilka parish priest, Repentin' stool, an' a' that. For a' that an' a' that. Their mim-mou'd sangs an' a' that, In time and place convenient. They'll do't themselves for a' that. Your patriarchs, in days o' yore. Had their handmaids an' a' that; O' bastard gets, some had a score. An' some had mair than a' that. For a' that an' a' that, Your langsyne saunts, an' a' that, Were fonder o' a bonie lass, Than you or I, for a' that.

King Davie, when he waxed auld, An's bluid ran thin an' a' that, An' fand his c—s were growin' cauld, Could not refrain, for a' that. For a' that an' a' that, To keep him warm, an' a' that. The daughters o' Jerusalem Were waled for him, an' a' that.

Wha wadna pity thae sweet dames He fumbled at, an' a' that, An' raised their bluid up into flames, He couldna drown, for a' that. For a' that an' a' that, He wanted pith, an' a' that; For, as to what we shall not name, What could he do, but claw that. ''

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text: Dictionary of National Biography, 1885-1900/Borlase, Henry


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


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iv. 8-

6. The heavenly waters, rich in milk, have poured upon thee with splendor; that thou be an increaser of friends, so shall Savitar make thee.

7. Thus, embracing the tiger, they incite (hi) the lion unto great good-fortune; as the well-being ones (subhū́) the ocean that stands, do they rub thoroughly down the leopard amid the waters.

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The New International Encyclopædia/Pentateuch

PENTATEUCH, (from Lat. Pentateuchus, Pentateuchum, Pentateuch, from Gk., pentateuchos, consisting of five books, from , pente, five + , teuchos, tool, book, from , teuchein, to prepare). The name given by the Greek translators to the group of five books which tradition ascribed to Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Among the Jews these five books are known as Book of the Law, or The Five Parts of the Law. The division into five books (to which the division of the Psalms into five sections presents a parallel) was made before the Septuagint translation, apparently for liturgical purposes, though the division into 54 sections (known as parshioth or sidre) represents the more specifically Jewish division adopted for the distribution of the Pentateuch over the Sabbaths of the year. The division into books or into sections is arbitrary, and has merely conventional significance, for the Pentateuch is a continuous work. In the opinion of modern scholars the Book of Joshua must also be added as an integral part, and it is customary at the present time to speak of the Hexateuch (sixfold book) rather than the Pentateuch. This term Hexateuch, however, must not be understood as implying that the six books are sharply separated from those which follow. The theory regards that part of the Old Testament which extends from Genesis to the end of Kings as a unified historical compilation, brought to its present shape in the Greek period, and aiming to give a complete history of the Hebrews from the creation of the world to the Babylonian captivity in B.C. 586. The Hexateuch covers the portion of this history to the conquest of Canaan and the distribution of the territory among the tribes; the Pentateuch ends with the death of Moses.

Scholars who hold this view reject the opinion, traditionally held till the beginning of the nineteenth century, that the Pentateuch is essentially a law book and the work of Moses, They regard it as a compilation at which many different individuals have worked throughout a long period of time; various sources have been used in making the compilation, among them certain legal codes, originally independent, which have been incorporated and constitute the legal portions. For a statement of what these sources are believed to be and a history of the discussion by which the theory has been developed and strengthened until it has come to be accepted by well nigh all scholars, see the article. In addition to what is there said the following points may be here noted.

The difference in style and point of view between the Prophetic narrative (JE) and the Priestly document (P) is very marked. Both begin with the creation of the world and cover the same ground, but the Priestly compiler passes more rapidly over the histories of the earlier and later patriarchs, emphasizing only such incidents as have a bearing on the religious theory underlying his narrative. His chief interest is

theological and ceremonial; his style stilted and formal. The Elohist and Yahwist, on the other hand are genuine story-tellers; events are told for their own sake, in a style flowing and attractive, which makes some of their narratives models of story-telling. In the Book of Exodus, likewise, historical incidents are rapidly passed over by the Priestly compiler till the revelation at Sinai is reached. Here, beginning with chapter xxv., his real object reveals itself — the formulation of the various ordinances, the construction of the tabernacle, its furniture, the organization of the priesthood, the distinction between Levites and priests, duties of both, ceremonies of consecration, sacrificial laws, festival regulations, and the like. The greater part of Leviticus and Numbers is taken up with sections of the Priestly Code introduced by the narrator at the point which he regarded as appropriate.

The chronological order of the codes (Book of the Covenant, Deuteronomic Code, Law of Holiness. Priestly Code) rests upon the detailed study of their contents and language. For example, in the Book of the Covenant there is no restriction of the Yahweh cult to a single sanctuary, which is the distinguishing mark of Deuteronomy and the other codes. A general demarcation between Deuteronomy and the two remaining codes is the lack of a distinction between Levites and priests in the former. The Code of Holiness recognizes the Aaronites only as priests; the Priestly Code is distinguished by a sharp division between Levites and priests. Besides these general indications there are many special ones which go to confirm the thesis.

The chief difficulties are introduced by the complicated and long continued editorial processes involved in the combination of the sources and the additions and modifications introduced in the course of time, which, while of minor importance, yet have a bearing on the problems involved. Thus the Book of Deuteronomy, which is more of an independent work than any other part of the Pentateuch, contains, besides the laws, a series of farewell discourses delivered by Moses and two poems — the so-called Song and Blessing of Moses (chaps. xxxii., xxxiii.). These must have been the work of writers who flourished subsequent to the promulgation of the codes. Such additions involve a long continued process which was not brought to a close till after the Exile, and which produced finally, not only the Hexateuch, but its continuation from the conquest of Canaan to the Exile. It is but natural that the details of this complicated editing should escape us and that some of the problems involved should be incapable of definite solution.

The combination of the codes, the historical narratives of the Hexateuch, and the additional sources used in the books from Judges to Kings, was effected under the influence of a theory which is already evident in the earlier compilers and becomes more fully and consistently adopted by the later schools of redactors. It was believed that the Hebrew clans had been selected as the chosen people of Yahweh, the one God of the universe, and a covenant made between the people and the deity at Mount Sinai. This covenant had been foreordained by a personal one between Yahweh (under other names, e.g. El-Shaddai) and the patriarchs, Abraham, Isaac, and Jacob, and a promise for the future of the people had been given to Abraham and confirmed to the two

other patriarchs. In close connection with the covenant at Mount Sinai a body of laws had been received directly from Yahweh and promulgated through Moses. As a direct consequence of these views the pious writers who put the Hexateuch into its final shape looked upon the entire history of Israel subsequent to the revelation at Mount Sinai as a constant falling away from the teachings given to the nation at the outset of its career. Even the progress from the crude religious notions of the early time to the lofty monotheism of the post-exilic prophets is represented as a retrogression, not an advance. The struggles, trials, and misfortunes of the nation are punishments sent by Yahweh for disobedience to his decrees. The leaders of the people, notably the kings, are viewed favorably or unfavorably according as they represent an approach to the supposed commands of Yahweh or a departure from them. The natural difficulties encountered in dispossessing the Canaanites, the equally natural rivalry and quarrels between the Hebrews and surrounding peoples (Moabites, Edomites, Philistines, Amalekites), even a distinct social advance, the establishment of a definite political organization in the shape of a kingdom, are all forms of punishment sent by Yahweh. These punishments culminated in the destruction of the two kingdoms in B.C. 722 and 586. The Exile, when Yahweh could no longer be appealed to in his legitimate sanctuary, was the grievous atonement for past sins.

For the literature, see the article.


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1. Come thou, rescuing the living one; of the mountain art thou for the eyes (?), given by all the gods, an enclosure (paridhí) in order to living.

2. Protection (paripā́ṇa) of men (púruṣa), protection of kine art thou; in order to the protection of coursing (árvant) horses hast thou stood.

3. Both art thou a protection, grinder-up of familiar demons (yātú), O ointment, and of what is immortal thou knowest; likewise art thou gratification (-bhójana) of the living, likewise remedy of jaundice (hárita-).

4. Of whomsoever, O ointment, thou creepest over limb after limb, joint after joint, from thence thou drivest away the yákṣma, like a formidable mid-lier (madhyamaçī́).

Found also as RV. x. 97. 12 (repeated, without variant, as VS. xii. 86), which version, however, begins with yásyāu ’ṣadhīḥ prasárpatha, and has in c correspondingly bādhadhve. The comm. has in c bādhate, but regards it as for bādhase. Ppp. reads tasmāt for tatas. Madhyamaçī́ is of obscure meaning; "arbiter," as conjectured by BR., seems very implausible ⌊BR. express their conjectural meaning by the Latin word intercessor; by which, I suspect, they intend, not 'mediator,' but rather 'adversary' or 'preventer' of the disease, which would be plausible enough⌋; more probably

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 university of Paris, delivered her over to the Inquisition for trial. After a public examination, begun on the 9th of January and lasting six days, and another conducted in the prison, she was, on the 20th of March, publicly accused as a heretic and witch, and, being in the end found guilty, she made her submission at the scaffold on the 24th of May, and received pardon. She was still, however, the prisoner of the English, and, having been induced by those who had her in charge to resume her male clothes, she was on this account judged to have relapsed, was sentenced to death, and burned at the stake on the streets of Rouen on the 30th of May 1431. In 1436 an impostor appeared, professing to be Joan of Arc escaped from the flames, who succeeded in inducing many people to believe in her statement, but afterwards confessed her imposture. The sentence passed on Joan of Arc was revoked by the pope on the 7th of July 1456, and since then it has been the custom of Catholic writers to uphold the reality of her divine inspiration.

During the latter part of the 19th century a popular cult of the Maid of Orleans sprang up in France, being greatly stimulated by the clerical party, which desired to advertise, in the person of this national heroine, the intimate union between patriotism and the Catholic faith, and for this purpose ardently desired her enrolment among the Saints. On the 27th of January 1894 solemn approval was given by Pope Leo XIII., and in February 1903 a formal proposal was entered for her canonization. The Feast of the Epiphany (Jan. 6), 1904 was made the occasion for a public declaration by Pope Pius X. that she was entitled to the designation Venerable. On the 13th of December 1908 the decree of beatification was published in the Consistory Hall of the Vatican.

As an historical figure, it is impossible to dogmatize concerning the personality of Joan of Arc. The modern clerical view has to some extent provoked what appears, in Anatole France’s learned account, ably presented as it is, to be a retaliation, in regarding her as a clerical tool in her own day. But her character was in any case exceptional. She undoubtedly nerved the French at a critical time, and inspired an army of laggards and pillagers with a fanatical enthusiasm, comparable with that of Cromwell’s Puritans. Moreover, as regards her genuine military qualities we have the testimony of Dunois and d’Alençon; and Captain Marin, in his Jeanne d’Arc, tacticien et stratégiste (1891), takes a high view of her achievements. The nobility of her purpose and the genuineness of her belief in her mission, combined with her purity of character and simple patriotism, stand clear. As to her “supranormal” faculties, a matter concerning which belief largely depends on the point of view, it is to be remarked that Quicherat, a freethinker wholly devoid of clerical influences, admits them (Aperçus nouveaux, 1850), saying that the evidence is as good as for any facts in her history. See also A. Lang on “the voices” in ''Proc. Soc. Psychical Research'', vol. xi.

—For bibliography see Le Livre d’or de Jeanne d’Arc (1894), and A. Molinier, Sources de l’histoire de France (1904). Until the 19th century the history of Joan of Arc was almost entirely neglected; Voltaire’s scurrilous satire La Pucelle, while indicative of the attitude of his time, may be compared with the very fair praises in the Encyclopédie. The first attempt at a study of the sources was that of L’Averdy in 1790, published in the third volume of Mémoires of the Academy of Inscriptions, which served as the base for all lives until J. Quicherat’s great work, Le Procès de Jeanne d’Arc (1841–1849), a collection of the texts so full and so vivid that they reveal the character and life of the heroine with great distinctness. Michelet’s sketch of her work in his Histoire de France, one of the best sections of the history, is hardly more vivid than these sources, upon which all the later biographies (notably that of H. A. Wallon, 1860) are based. See also A. Marty, L’Histoire de Jeanne d’Arc d’après des documents originaux, with introduction by M. Sepet (1907); P. H. Dunand, Jeanne d’Arc et l’église (1908); and especially Andrew Lang, The Maid of France (1908). The Vie de Jeanne d’Arc, by Anatole France (2 vols., 1908), is brilliant and erudite, but in some respects open to charges of inaccuracy and prejudice in its handling of the sources (see the criticism by Andrew Lang in The Times, Lit. Suppl., May 28, 1908). The attempt to establish the reality of the “revelations” and consequently to obtain the canonization of Joan of Arc led the Catholic party in France to publish lives (such as Sepet’s, 1869) in support of their claims. Excellent works worth special mention are: Siméon Luce, Jeanne d’Arc à Domremy; L. Jarry, L’Armée anglaise au siège d’Orleans (1892); J. J. Bourassé, Miracles de Madame Sainte Kathérine de Fierbois (1858, trans. by A. Lang); Boucher de Molandon and A. de Beaucorps, L’Armée anglaise vaincue par Jeanne d’Arc (1892); R. P. Agroles, S.J., La Vraie Jeanne d’Arc. For the “false Pucelle” see A. Lang’s article in his Valet’s Tragedy (1903). Of the numerous dramas and poems of which Joan of Arc has been the subject, mention can only be made of Die Jungfrau von Orleans of Schiller, and of the Joan of Arc of Southey. A drama in verse by Jules Barbier was set to music by C. Gounod (1873).

 JOANES (or ), VICENTE (1506–1579), head of the Valencian school of painters, and often called “the Spanish Raphael,” was born at Fuente de la Higuera in the province of Valencia in 1506. He is said to have studied his art for some time in Rome, with which school his affinities are closest, but the greater part of his professional life was spent in the city of Valencia, where most of the extant examples of his work are now to be found. All relate to religious subjects, and are characterized by dignity of conception, accuracy of drawing, truth and beauty of colour, and minuteness of finish. He died at Bocairente (near Jativa) while engaged upon an altarpiece in the church there, on the 21st of December 1579.

 JOANNA (1479–1555), called the Mad (la Loca), queen of Castile and mother of the emperor Charles V., was the second daughter of Ferdinand and Isabella, king and queen of Spain, and was born at Toledo on the 6th of November 1479. Her youngest sister was Catherine of Aragon, the first wife of Henry VIII. In 1496 at Lille she was married to the archduke Philip the Handsome, son of the German King Maximilian I., and at Ghent, in February 1500, she gave birth to the future emperor. The death of her only brother John, of her eldest sister Isabella, queen of Portugal, and then of the latter’s infant son Miguel, made Joanna heiress of the Spanish kingdoms, and in 1502 the cortes of Castile and of Aragon recognized her and her husband as their future sovereigns. Soon after this Joanna’s reason began to give way. She mourned in an extravagant fashion for her absent husband, whom at length she joined in Flanders; in this country her passionate jealousy, although justified by Philip’s conduct, led to deplorable scenes. In November 1504 her mother’s death left Joanna queen of Castile, but as she was obviously incapable of ruling, the duties of government were undertaken by her father, and then for a short time by her husband. The queen was with Philip when he was wrecked on the English coast and became the guest of Henry VII. at Windsor; soon after this event, in September 1506, he died and Joanna’s mind became completely deranged, it being almost impossible to get her away from the dead body of her husband. The remaining years of her miserable existence were spent at Tordesillas, where she died on the 11th of April 1555. In spite of her afflictions the queen was sought in marriage by Henry VII. just before his death. Nominally Joanna remained queen of Castile until her death, her name being joined with that of Charles in all public documents, but of necessity she took no part in the business of state. In addition to Charles she had a son Ferdinand, afterwards the emperor Ferdinand I., and four daughters, among them being Maria (1505–1558), wife of Louis II., king of Hungary, afterwards governor-general of the Netherlands.

See R. Villa, La Reina doña Juana la Loca (Madrid, 1892); Rösler, Johanna die Wahnsinnige (Vienna, 1890); W. H. Prescott, ''Hist. of Ferdinand and Isabella (1854); and H. Tighe, A Queen of Unrest'' (1907).

 JOANNA I. (c. 1327–1382), queen of Naples, was the daughter of Charles duke of Calabria (d. 1328), and became sovereign of Naples in succession to her grandfather King Robert in 1343. Her first husband was Andrew, son of Charles Robert, king of Hungary, who like the queen herself was a member of the house of Anjou. In 1345 Andrew was assassinated at Aversa, possibly with his wife’s connivance, and at once Joanna married Louis, son of Philip prince of Taranto. King Louis of Hungary then came to Naples to avenge his brother’s death, and the queen took refuge in Provence—which came under her rule at the same time as Naples—purchasing pardon from Pope Clement VI. by selling to him the town of Avignon, then part of her dominions. Having returned to Naples in 1352 after the departure of Louis, Joanna lost her second husband in 1362, and married James, king of

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  There are admirable portraits of Joachim by G. F. Watts (1866) and by J. S. Sargent (1904), the latter presented to him on the 16th of May 1904, at the celebration of the sixtieth anniversary of his first appearance in England.

 JOAN, a mythical female pope, who is usually placed between Leo IV. (847–855) and Benedict III. (855–858). One account has it that she was born in England, another in Germany of English parents. After an education at Cologne, she fell in love with a Benedictine monk and fled with him to Athens disguised as a man. On his death she went to Rome under the alias of Joannes Anglicus (John of England), and entered the priesthood, eventually receiving a cardinal’s hat. She was elected pope under the title of John VIII., and died in childbirth during a papal procession.

A French Dominican, Steven of Bourbon (d. c. 1261) gives the legend in his Seven Gifts of the Holy Spirit. He is believed to have derived it from an earlier writer. More than a hundred authors between the 13th and 17th centuries gave circulation to the myth. Its explosion was first seriously undertaken by David Blondel, a French Calvinist, in his Éclaircissement de la question si une femme a été assise au siège papal de Rome (1647); and De Joanna Papissa (1657). The refutation was completed by Johann Dollinger in his Papstfabeln des Mittelalters (1863; Eng. trans. 1872).

 JOAN OF ARC, more properly, afterwards known in France as (1411–1431), the “Maid of Orleans,” was born between 1410 and 1412, the daughter of Jacques Darc, peasant proprietor, of Domremy, a small village in the Vosges, partly in Champagne and partly in Lorraine, and of his wife Isabeau, of the village of Vouthon, who from having made a pilgrimage to Rome had received the usual surname of Romée. Although her parents were in easy circumstances, Joan never learned to read or write, and received her sole religious instruction from her mother, who taught her to recite the Pater Noster, Ave Maria, and Credo. She sometimes guarded her father’s flocks, but at her trial in 1431 she strongly resented being referred to as a shepherd girl. In all household work she was specially proficient, her skill in the use of the needle not being excelled (she said) by that of any matron even of Rouen. In her childhood she was noted for her abounding physical energy; but her vivacity, so far from being tainted by any coarse or unfeminine trait, was the direct outcome of an abnormally sensitive nervous temperament. Towards her parents her conduct was uniformly exemplary, and the charm of her unselfish kindness made her a favourite in the village. As she grew to womanhood she became inclined to silence, and spent much of her time in solitude and prayer. She repelled all attempts of the young men of her acquaintance to win her favour; and while active in the performance of her duties, and apparently finding her life quite congenial, inwardly she was engrossed with thoughts reaching far beyond the circle of her daily concerns.

At this time, through the alliance and support of Philip of Burgundy, the English had extended their conquest over the whole of France north of the Loire in addition to their possession of Guienne; and while the infant Henry VI. of England had in 1422 been proclaimed king of France at his father’s grave at St Denis, Charles the dauphin (still uncrowned) was forced to watch the slow dismemberment of his kingdom. Isabella, the dauphin’s mother, had favoured Henry V. of England, the husband of her daughter Catherine; and under Charles VI. a visionary named Marie d’Avignon declared that France was being ruined by a woman and would be restored by an armed virgin from the marches of Lorraine. To what extent this idea worked in Joan’s mind is doubtful. In Geoffrey of Monmouth’s tract, De prophetiis Merlini, there is a reference to an ancient prophecy of the enchanter Merlin concerning a virgin ex nemore canuto, and it appears that this nemus canutum had been identified in folk-lore with the oak wood of Domremy. Joan’s knowledge of the prophecy does not, however, appear till 1429; and already before that, from 1424, according to her account at her trial, she had become imbued with a sense of having a mission to free France from the English. She heard the voices of St Michael, St Catherine and St Margaret urging her on. In May 1428 she tried to obtain from Robert de Baudricourt, governor of Vaucouleurs, an introduction to the dauphin, saying that God would send him aid, but she was rebuffed. When, however, in September the English (under the earl of Salisbury) invested Orleans, the key to the south of France, she renewed her efforts with Baudricourt, her mission being to relieve Orleans and crown the dauphin at Reims. By persistent importunity, the effect of which was increased by the simplicity of her demeanour and her calm assurance of success, she at last prevailed on the governor to grant her request; and in February 1429, accompanied by six men-at-arms, she set out on her perilous journey to the court of the dauphin at Chinon. At first Charles refused to see her, but popular feeling in her favour induced his advisers to persuade him after three days to grant her an interview. She is said to have persuaded him of the divine character of her commission by discovering him though disguised in the crowd of his courtiers, and by reassuring him regarding his secret doubts as to his legitimacy. And Charles was impressed by her knowledge of a secret prayer, which (he told Dunois) could only be known to God and himself. Accordingly, after a commission of doctors had reported that they had found in her nothing of evil or contrary to the Catholic faith, and a council of matrons had reported on her chastity, she was permitted to set forth with an army of 4000 or 5000 men designed for the relief of Orleans. At the head of the army she rode clothed in a coat of mail, armed with an ancient sword, said to be that with which Charles Martel had vanquished the Saracens, the hiding-place of which, under the altar of the parish church of the village of Ste Catherine de Fierbois, the “voices” had revealed to her; she carried a white standard of her own design embroidered with lilies, and having on the one side the image of God seated on the clouds and holding the world in His hand, and on the other a representation of the Annunciation. Joan succeeded in entering Orleans on the 29th of April 1429, and through the vigorous and unremitting sallies of the French the English gradually became so discouraged that on the 8th of May they raised the siege. It is admitted that her extraordinary pluck and sense of leadership were responsible for this result. In a single week (June 12 to 19), by the capture of Jargeau and Beaugency, followed by the great victory of Patay, where Talbot was taken prisoner, the English were driven beyond the Loire. With some difficulty the dauphin was then persuaded to set out towards Reims, which he entered with an army of 12,000 men on the 16th of July, Troyes having yielded on the way. On the following day, holding the sacred banner, Joan stood beside Charles at his coronation in the cathedral.

The king then entered into negotiations with a view to detaching Burgundy from the English cause. Joan, at his importunity, remained with the army, but the king played her false when she attempted the capture of Paris; and after a failure on the 8th of September, when Joan was wounded, his troops were disbanded. Joan went into Normandy to assist the duke of Alençon, but in December returned to the court, and on the 29th she and her family were ennobled with the surname of du Lis. Unconsoled by such honours, she rode away from the court in March, to assist in the defence of Compiègne against the duke of Burgundy; and on the 24th of May she led an unsuccessful sortie against the besiegers, when she was surrounded and taken prisoner. Charles, partly perhaps on account of his natural indolence, partly on account of the intrigues at the court, made no effort to effect her ransom, and never showed any sign of interest in her fate. By means of negotiations instigated and prosecuted with great perseverance by the university of Paris and the Inquisition, and through the persistent scheming of Pierre Cauchon, the bishop of Beauvais—a Burgundian partisan, who, chased from his own see, hoped to obtain the archbishopric of Rouen—she was sold in November by John of Luxemburg and Burgundy to the English, who on the 3rd of January 1431, at the instance of the

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Paragraph 1
At this time, the judges judge judgments of guidance, loans, marriage-contracts of women, inheritances, gifts, and [someone] damaging the property of his friend, which are common matters, and they involve the loss of money. However, matters which aren't common, even though they involve the loss of money — for example, an animal who damaged his friend — or matters which don't involve loss of money, even though they are common — for example, double-payments — and similarly, all the fines which the Sages penalized [vs. compensations; for example, the owner of an ox who gores is subject to a fine but not compensation, because the goring is uncommon, as it was decided in the Gemara, and therefore is exempt nowadays, while oxes eating another person's food are a compensation and not a fine and therefore the owner is not exempt from payment nowadays. Ed.] like someone who blares at his friend (Explanation: That he blares [a horn] loudly in his ears and ? him) and knocks at his friend (Explanation: He hits with his hand on the cheek); and similarly, whoever [is required to] pay more than what he damaged or [is required to pay only] half-damage, we don't judge him, except for experts ordained in the land of Israel, except for half-damage pebbles, [which we do judge] because it is compensation and not a fine. [See Bava Kama 3b in Rashi d"h bachetzi nezek tzrorot. Ed.]

Paragraph 2
A person who damaged his friend, the judges who weren't ordained in the land of Israel don't raise as funds the damage, pain, shame and ransom, but they do raise as funds the idleness and healing. [See Bava Kama 89a, I think. Ed.] Note: And there are those who say that they don't even judge idleness and healing (Tur in the name of the Rosh), and I haven't seen the practice to be exact about this, but they just reprimand the damager to appease the damagee and penalize him according to [what the proper penalty] appears to them (Darkei Moshe according to the opinion of the Maharam in his rulings, section 208), and as will be explained nearby in paragraph 5.

Paragraph 3
An animal who damaged a person, judges who weren't ordained in the land of Israel don't raise the funds, because it is a matter that isn't common; but a person who damaged the animal of his friend, he pays full damage in every place. And similarly, an animal who damaged in [the categories of] the tooth and the leg [see Bava Kama 2b-3b, for example. Ed.] ? and it is "warned" (for them) from the beginning [see Bava Kama 5b, I think, and I think also the first Tosefta of Bava Kama. Ed.] — behold, this is a common matter, and judges who weren't ordained in the land of Israel can raise [money from the damager]. And similarly, someone who stole or robbed, they raise from him only the principle [vs. the double payment. Ed.]. ''Note: And there are those who say, specifically the robbery where it is true is, for example, where he denied having held something in trust, and what is similar, but this doesn't apply to actual robbery, and we don't judge it. But if the robbery existed, they are obligated to return it (Nimukei Yosef, Perek "HaChovel").''

Paragraph 4
Laws of direct consequences, and similarly the law of someone who defers to ?, are judged by judges who weren't ordained in the land of Israel. ''Note: Witnesses who testified a false testimony and became zomemim [See Makot 5a. Ed.] and took out money [from the victim] by their testimony and us impossible to ?, we judge them and require them to pay (Mordechai at the beginning of Perek "HaChovel"), and see later in section 29 paragraph 2.''

Paragraph 5
Even though judges who weren't ordained in the land of Israel don't raise [money for] fines, they ostracize him until he apologizes to the [other] party to the case and gives him the amount that is appropriate for him, they permit him [to be a full-fledged member of the community] (whether [the damagee] was appeased or not appeased). And similarly, if the damagee forcibly takes the amount that is appopriate to be allotted to him, [the beit din] doesn't take from [the damager's] possessions. ''Note: If the damagee says, "Measure for me my damages so that I know after [how much money he gives me] I will be appeased," we don't listen to him; unless he already forcibly took, when we do measure for him and say to him, "This much you can keep and this much you must return" (Tur in the name of the Rosh, Perek "HaChovel," and the end of the first perek of Bava Kama). And all this is specifically with written fines, but fines that sages [of the time] come to impose from themselves of their own decree, they nevertheless raise, as will be explained in section 2 (Mordechai in the end of Perek "HaSholeach").''

Paragraph 6
Someone who embarrasses with words, they punish him until he appeases [the victim] appropriately, proportionate to [the victim's] honor. Note: And see later, section 420, paragraph 38; and see later in section 2 if he is obligated for lashes, and if he can redeem himself with money.


text: 1911 Encyclopædia Britannica/Joan

title: 1911 Encyclopædia Britannica/Joan


text:
Page:Chronological Table and Index of the Statutes.djvu/852

834


text: Ælfric's Lives of Saints/19alb

title: Ælfric's Lives of Saints/19alb


text:
Page:Chronological Table and Index of the Statutes.djvu/853

Rh

3 G


text: Appletons' Cyclopædia of American Biography/Krotel, Gottlob Frederick


text:
Page:FFC90.djvu/24

22

title: Page:FFC90.djvu/24


title: Page:FFC90.djvu/219


title: Page:FFC90.djvu/220


text:
Translation:Shulchan Aruch/Choshen Mishpat/2

Paragraph 1
Every beit din, even if they weren't ordained in the land of Israel, if they see that the nation is engulfed by sins, (and that it is a need of the time) (Tur), they can judge both [life-and-]death and monetary [cases] and all matters of punishments, and even if there isn't complete testimony. And if he refuses to listen (lit. is mute), they let him be handed over to idol worshipers. (And they have the power to make his money ownerless and to destroy it according to what they see (to guard against the rebelliousness of the generation) (Tur in the name of the Rambam, Sanhedrin chapter 24). And all of the [court's] actions should be for the sake of Heaven. And [this allowance] applies specifically to a leader of the generation or good people of the city that are under the beit din's supervision. ''Note: And similarly, we act like this in every place, that the good people of the city in their city are like the highest beit din, lashing and punishing, and their [decision that something is] ownerless [is in effect and it is considered] ownerless, even though there are those who argue and reason that the good people of the city don't have this power, but only to enlighten the congregation about what were the traditions from oldest times or what [traditions] were accepted by everyone, but they are not permitted to change a matter [whose changing would be] beneficial to some and causing loss to some or that would ? money that is not accepted by everyone (Mordechai, last Perek "HaGozel") — nevertheless, they go according to the custom of their city, and all the more so if they had accepted anything on themselves, so it appears to me (and see Yoreh Deah section 228 for laws of decrees and stringencies of a congregation). The later authorities have written in their responsa that someone who is obligated for lashes should give 40 gold [coins] in place of the lashes (Mahariz section 147 and Maharam of Rizbork), and they didn't say the ruling, but rather ruled like this because of the [needs of the] time, but it is in the power of the beit din to lash him or take money according to what [the need] seems to be in their eyes, depending on the matter, beyond the fence of the law (and see later at the beginning of section 425 in the note).''


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text:
User:TowTrucker

Hi!--TowTrucker (talk) 23:34, 10 April 2012 (UTC)

title: User:TowTrucker


text:
User talk:TowTrucker

Hi!--TowTrucker (talk) 23:34, 10 April 2012 (UTC)

title: User talk:TowTrucker


text:
User talk:76.90.0.69

Gematria of 76 = Eved

Gematria of 90 = Lachem

Gematria of 69 = Dinah

My IP address determined that I will be a Wikisource servant (eved) to you (lachem) concerning matters of law (dinah), i.e. Choshen Mishpat. Luckily, I wanted to do that anyway.

title: User talk:76.90.0.69