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 as other persons in disguise; but as long as it retains the nature of the child our perception of it furnishes us a pure pleasure, which perhaps recalls the comic. We call it naïve in so far as it displays to us the absence of inhibitions, and we call naïve-comic those of its utterances which in another we would have considered obscene or witty.

On the other hand the child lacks all feeling for the comic. This sentence seems to say no more than that this comic feeling, like many others, first makes its appearance in the course of psychic development; and that would by no means be remarkable, especially since we must admit that it shows itself distinctly even during years which must be accredited to childhood. Nevertheless it can be demonstrated that the assertion that the child lacks feeling for the comic has a deeper meaning than one would suppose. In the first place it will readily be seen that it cannot be different, if our conception is correct, that the comic feeling results from a difference of expenditure produced in the effort to understand the other. Let us again take comic motion as an example. The comparison which furnishes the difference reads as follows, when put in conscious formulas: “So he does it,” and: “So I would do it,” or “So I have done it.” But the child lacks


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 the standard contained in the second sentence, it understands simply through imitation; it just does it. Education of the child furnishes it with the standard: “So you shall do it,” and if it now makes use of the same in comparisons, the nearest conclusion is: “He has not done it right, and I can do it better.” In this case it laughs at the other, it laughs at him with a feeling of superiority. There is nothing to prevent us from tracing this laughter also to a difference of expenditure; but according to the analogy with the examples of laughter occurring in us we may conclude that the comic feeling is not experienced by the child when it laughs as an expression of superiority. It is a laughter of pure pleasure. In our own case whenever the judgment of our own superiority occurs we smile rather than laugh, or if we laugh, we are still able to distinguish clearly this conscious realization of our superiority from the comic which makes us laugh.

It is probably correct to say that in many cases which we perceive as “comical” and which we cannot explain, the child laughs out of pure pleasure, whereas the child’s motives are clear and assignable. If, for instance, some one slips on the street and falls, we laugh because this impression—we know not why—is

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 comical. The child laughs in the same case out of a feeling of superiority or out of joy over the calamity of others. It amounts to saying: “You fell, but I did not.” Certain pleasure motives of the child seems to be lost for us grown-ups, but as a substitute for these we perceive under the same conditions the “comic” feeling.

The Infantile and the Comic

If we were permitted to generalize, it would seem very tempting to transfer the desired specific character of the comic into the awakening of the infantile, and to conceive the comic as a regaining of “lost infantile laughing.” One could then say, “I laugh every time over a difference of expenditure between the other and myself, when I discover in the other the child.” Or expressed more precisely, the whole comparison leading to the comic would read as follows:

“He does it this way—I do it differently—

He does it just as I did when I was a child.”

This laughter would thus result every time from the comparison between the ego of the grown-up and the ego of the child. The uncertainty itself of the comic difference, causing now


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 the lesser and now the greater expenditure to appear comical to me, would correspond to the infantile determination; the comic therein is actually always on the side of the infantile.

This is not contradicted by the fact that the child itself as an object of comparison does not make a comic impression on me but a purely pleasurable one, nor by the fact that this comparison with the infantile produces a comic effect only when any other use of the difference is avoided. For the conditions of the discharge come thereby into consideration. Everything that confines a psychic process in an association of ideas works against the discharge of the surplus occupation of energy and directs the same to other utilization; whatever isolates a psychic act favors the discharge. By consciously focussing on the child as the person of comparison, the discharge necessary for the production of comic pleasure therefore becomes impossible; only in foreconscious energetic states is there a similar approach to the isolation which we may moreover also ascribe to the psychic processes in the child. The addition to the comparison: “Thus I have also done it as a child,” from which the comic effect would emanate, could come into consideration for the average difference only when no other


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 association could obtain control over the freed surplus.

If we still continue with our attempt to find the nature of the comic in the foreconscious association of the infantile, we have to go a step further than Bergson and admit that the comparison resulting in the comic need not necessarily awake old childish pleasure and play, but that it is enough if it touches the childish nature in general, perhaps even childish pain. Herein we deviate from Bergson, but remain consistent with ourselves, when we connect the comic pleasure not with remembered pleasure but always with a comparison. This is possible, for cases of the first kind comprise in a measure those which are regularly and irresistibly comic. Let us now draw up the scheme of the comic possibilities instanced above. We stated that the comic difference would be found either

(a) through a comparison between the other and one’s self, or (b) through a comparison altogether within the other, or (c) through a comparison altogether within one’s self.

In the first case the other would appear to me as a child, in the second he would put himself on the level of a child, and in the third I would find the child in myself. To the first class belong the comic of movement and of forms,


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 of psychic activity and of character. The infantile corresponding to it would be the motion-impulse and the inferior mental and moral development of the child, so that the fool would perhaps become comical to me by reminding me of a lazy child, and the bad person by reminding me of a naughty child. The only time one might speak of a childish pleasure lost to grown-ups would be where the child’s own motion pleasure came into consideration.

The second case, in which the comic altogether depends on identification with the other, comprises numerous possibilities such as the comic situation, exaggeration (caricature), imitation, degradation, and unmasking. It is under this head that the presentation of infantile viewpoints mostly take place. For the comic situation is largely based on embarrassment, in which we feel again the helplessness of the child. The worst of these embarrassments, the disturbance of other activities through the imperative demands of natural wants, corresponds to the child’s lack of control of the physical functions. Where the comic situation acts through repetitions it is based on the pleasure of constant repetition peculiar to the child (asking questions, telling stories), through which it makes itself a nuisance


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 to grown-ups. Exaggeration, which also affords pleasure even to the grown-up in so far as it is justified by his reason, corresponds to the characteristic want of moderation in the child, and its ignorance of all quantitative relations which it later really learns to know as qualitative. To keep within bounds, to practice moderation even in permissible feelings is a late fruit of education, and is gained through opposing inhibitions of the psychic activity acquired in the same association. Wherever this association is weakened as in the unconscious of dreams and in the monoideation of the psychoneuroses, the want of moderation of the child again makes its appearance.

The understanding of comic imitation has caused us many difficulties so long as we left out of consideration the infantile factor. But imitation is the child’s best art and is the impelling motive of most of its playing. The child’s ambition is not so much to distinguish himself among his equals as to imitate the big fellows. The relation of the child to the grown-up determines also the comic of degradation, which corresponds to the lowering of the grown-up in the life of the child. Few things can afford the child greater pleasure than when the grown-up lowers himself to its level, disregards his superiority, and plays with the child as


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 its equal. The alleviation which furnishes the child pure pleasure is a debasement used by the adult as a means of making things comic and as a source of comic pleasure. As for unmasking we know that it is based on degradation.

The infantile determination of the third case, the comic of expectation, presents most of the difficulties; this really explains why those authors who put this case to the foreground in their conception of the comic, found no occasion to consider the infantile factor in their studies of the comic. The comic of expectation is farthest from the child’s thoughts, the ability to understand this is the latest quality to appear in him. Most of those cases which produce a comic effect in the grown-up are probably felt by the child as a disappointment. One can refer, however, to the blissful expectation and gullibility of the child in order to understand why one considers himself as comical “as a child,” when he succumbs to comic disappointment.

If the preceding remarks produce a certain probability that the comic feeling may be translated into the thought; everything is comic that does not fit the grown-up, I still do not feel bold enough,—in view of my whole position to the problem of the comic—to defend this


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 last proposition with the same earnestness as those that I formulated before. I am unable to decide whether the lowering to the level of the child is only a special case of comic degradation, or whether everything comical fundamentally depends on the degradation to the level of the child.

Humor

An examination of the comic, however superficial it may be, would be most incomplete if it did not devote at least a few remarks to the consideration of humor. There is so little doubt as to the essential relationship between the two that a tentative explanation of the comic must furnish at least one component for the understanding of humor. It does not matter how much appropriate and important material was presented as an appreciation of humor, which, as one of the highest psychic functions, enjoys the special favor of thinkers, we still cannot elude the temptation to express its essence through an approach to the formulæ given for wit and the comic.


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We have heard that the release of painful emotions is the strongest hindrance to the comic effect. Just as aimless motion causes harm, stupidity mischief, and disappointment pain;—the possibility of a comic effect eventually ends, at least for him who cannot defend himself against such pain, who is himself affected by it or must participate in it, whereas the disinterested party shows by his behavior that the situation of the case in question contains everything necessary to produce a comic effect. Humor is thus a means to gain pleasure despite the painful affects which disturb it; it acts as a substitute for this affective development, and takes its place. If we are in a situation which tempts us to liberate painful affects according to our habits, and motives then urge us to suppress these affects statu nascendi, we have the conditions for humor. In the cases just cited the person affected by misfortune, pain, etc., could obtain humoristic pleasure while the disinterested party laughs over the comic pleasure. We can only say that the pleasure of humor results at the cost of this discontinued liberation of affect; it originates through the economized expenditure of affect.


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The Economy in Expenditure of Affect

Humor is the most self-sufficient of the forms of the comic; its process consummating itself in one single person and the participation of another adds nothing new to it. I can enjoy the pleasure of humor originating in myself without feeling the necessity of imparting it to another. It is not easy to tell what happens during the production of humoristic pleasure in a person; but one gains a certain insight by investigating these cases of humor which have emanated from persons with whom we have entered into a sympathetic understanding. By sympathetically understanding the humoristic person in these cases one gets the same pleasure. The coarsest form of humor, the so-called humor of the gallows or grim-humor (Galgenhumor), may enlighten us in this regard. The rogue, on being led to execution on Monday, remarked: “Yes, this week is beginning well.” This is really a witticism, as the remark is quite appropriate in itself, on the other hand it is displaced in the most nonsensical fashion, as there can be no further happening for him this week. But it required humor to make such wit, that is, to overlook what distinguished the beginning of this week from other weeks, and to deny the difference


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 which could give rise to motives for very particular emotional feelings. The case is the same when on the way to the gallows he requests a neckerchief for his bare neck, in order to guard against taking cold, a precaution which would be quite praiseworthy under different circumstances, but becomes exceedingly superfluous and indifferent in view of the impending fate of this same neck. We must say that there is something like greatness of soul in this blague, in this clinging to his usual nature and in deviating from that which would overthrow and drive this nature into despair. This form of grandeur of humor thus appears unmistakably in cases in which our admiration is not inhibited by the circumstances of the humoristic person.

In Victor Hugo’s Ernani the bandit who entered into a conspiracy against his king, Charles I, of Spain, (Charles V, as the German Emperor), falls into the hands of his most powerful enemy; he foresees his fate; as one convicted of high treason his head will fall. But this prospect does not deter him from introducing himself as a hereditary Grandee of Spain and from declaring that he has no intention of waiving any prerogative belonging to such personage. A Grandee of Spain


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 could appear before his royal master with his head covered. Well:

“Nos têtes ont le droit

De tomber couvertes devant de toi.” This is excellent humor and if we do not laugh on hearing it, it is because our admiration covers the humoristic pleasure. In the case of the rogue who did not wish to take cold on the way to the gallows we roar with laughter. The situation which should have driven this criminal to despair, might have evoked in us intense pity, but this pity is inhibited because we understand that he who is most concerned is quite indifferent to the situation. As a result of this understanding the expenditure for pity, which was already prepared in us, became inapplicable and we laughed it off. The indifference of the rogue, which we notice has cost him a great expenditure of psychic labor, infects us as it were.

Economy of sympathy is one of the most frequent sources of humoristic pleasure. Mark Twain’s humor usually follows this mechanism. When he tells us about the life of his brother, how, as an employee in a large road-building enterprise, he was hurled into the air through a premature explosion of a blast,


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 to come to earth again far from the place where he was working, feelings of sympathy for this unfortunate are invariably aroused in us. We should like to inquire whether he sustained no injury in this accident; but the continuation of the story that the brother lost a half-day’s pay for being away from the place he worked diverts us entirely from sympathy and makes us almost as hard-hearted as that employer, and just as indifferent to the possible injury to the victim’s health. Another time Mark Twain presents us his pedigree, which he traces back almost as far back as one of the companions of Columbus. But after describing the character of this ancestor, whose entire possessions consisted of several pieces of linen each bearing a different mark, we cannot help laughing at the expense of the stored-up piety, a piety which characterized our frame of mind at the beginning of this family history. The mechanism of humoristic pleasure is not disturbed by our knowing that this family history is a fictitious one, and that this fiction serves a satirical tendency to expose the embellishments which result in imparting such pedigrees to others; it is just as independent of the conditions of reality as the manufactured comic. Another of Mark Twain’s stories relates how his brother constructed for himself subterranean


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 quarters into which he brought a bed, a table, and a lamp, and that as a roof he used a large piece of sail-cloth with a hole through the centre; how during the night after the room was completed, a cow being driven home fell through the opening in the ceiling on to the table and extinguished the lamp; how his brother helped patiently to hoist the animal out and to rearrange everything; how he did the same thing when the same disturbance was repeated the following night; and then every succeeding night; such a story becomes comical through repetition. But Mark Twain closes with the information that in the forty-sixth night when the cow again fell through, his brother finally remarked that the thing was beginning to grow monotonous; and here we can no longer restrain our humoristic pleasure, for we had long expected to hear how the brother would express his anger over this chronic malheur. The slight humor which we draw from our own life we usually produce at the expense of anger instead of irritating ourselves. The excellent humoristic effect of a character like that of the fat knight, Sir John Falstaff, is based on economized contempt and indignation. To be sure we recognize in him the unworthy glutton and fashionably dressed swindler, but our condemnation is disarmed through a whole series of factors. We understand that he knows himself to be just as we estimate him; he


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 impresses us through his wit; and besides that, his physical deformity produces a contact-effect in favor of a comic conception of his personality instead of a serious one; as if our demands for morality and honor must recoil from such a big stomach. His activities are altogether harmless and are almost excused by the comic lowness of those he deceives. We admit that the poor devil has a right to live and enjoy himself like any one else, and we almost pity him because in the principal situation we find him a puppet in the hands of one much his superior. It is for this reason that we cannot bear him any grudge and turn all we economize in him in indignation into comic pleasure which he otherwise provides. Sir John’s own humor really emanates from the superiority of an ego which neither his physical nor his moral defects can rob of its joviality and security.

On the other hand the courageous knight Don Quixote de la Mancha is a figure who possesses no humor, and in his seriousness furnishes us a pleasure which can be called humoristic although its mechanism shows a decided deviation from that of humor. Originally Don Quixote is a purely comic figure, a big child whose fancies from his books on knighthood have gone to his head. It is known that at first the poet wanted to show only that phase of his character, and that the creation gradually outgrew the author’s original intentions. But after the poet endowed this ludicrous person with the profoundest wisdom and noblest aims and made him the symbolic representation of an idealism, a man who believed in the realization of his aims, who took duties seriously and promises literally, he ceased to be a comic personality. Like humoristic pleasure which results from a prevention of emotional feelings it originates here through the disturbance of comic pleasure. However, in these examples we already depart perceptibly from the simple cases of humor.

Forms of Humor

The forms of humor are extraordinarily varied according to the nature of the emotional feelings which are economized in favor of humor, as sympathy, anger, pain, compassion, etc.


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 And this series seems incomplete because the sphere of humor experiences a constant enlargement, as often as an artist or writer succeeds in mastering humoristically the, as yet, unconquered emotional feelings and in making them, through artifices similar to those in the above example, a source of humoristic pleasure. Thus the artists of Simplicissimus have worked wonders in gaining humor at the expense of fear and disgust. The manifestations of humor are above all determined by two peculiarities, which are connected with the conditions of its origin. In the first place, humor may appear fused with wit or any other form of the comic; whereby it is entrusted with the task of removing a possible emotional development which would form a hindrance to the pleasurable effect. Secondly, it can entirely set aside this emotional development or only partially, which is really the more frequent case, because the simpler function and the different forms of “broken” humor, results in that humor which smiles under its tears. It withdraws from the affect a part of its energy and gives instead the accompanying humoristic sound.

As may be noticed by former examples the humoristic


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 pleasure gained by entering into sympathy with a thing results from a special technique resembling displacement through which the liberation of affect held ready is disappointed and the energy occupation is deflected to other, and, not often, to secondary matters. This does not help us, however, to understand the process by which the displacement from the development of affect proceeds in the humoristic person himself. We see that the recipient intimates the producer of the humor in his psychic processes, but we discover nothing thereby concerning the forces which make this process possible in the latter.

We can only say, when, for example, somebody succeeds in paying no heed to a painful affect because he holds before himself the greatness of the world’s interest as a contrast to his own smallness, that we see in this no function of humor but one of philosophic thinking, and we gain no pleasure even if we put ourselves into his train of thought. The humoristic displacement is therefore just as impossible in the light of conscious attention as is the comic comparison; like the latter it is connected with the condition to remain in the foreconscious—that is to say, to remain automatic.


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One reaches some solution of humoristic displacement if one examines it in the light of a defense process. The defense processes are the psychic correlates of the flight reflex and follow the task of guarding against the origin of pain from inner sources; in fulfilling this task they serve the psychic function as an automatic adjustment, which finally proves harmful and therefore must be subjected to the control of the conscious thinking. A definite form of this defense, the failure of repression, I have demonstrated as the effective mechanism in the origin of the psychoneuroses. Humor can now be conceived as the loftiest variant of this defense activity. It disdains to withdraw from conscious attention the ideas which are connected with the painful affect, as repression does, and thus it overcomes the defense automatism. It brings this about by finding the means to withdraw the energy resulting from the liberation of pain which is held in readiness and through discharge changes the same into pleasure. It is even credible that it is again the connection with the infantile that puts at humor’s disposal the means for this function. Only in childhood did we experience intensively painful affects over which to-day as grown-ups we would laugh; just as a humorist laughs over his present painful affects. The elevation


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 of his ego, of which humoristic displacement gives evidence,—the translation of which would read: I am too big to have these causes affect me painfully—he could find in the comparison of his present ego with his infantile ego. This conception is to some extent confirmed by the rôle which falls to the infantile in the neurotic processes of repression.

The Relation of Humor to Wit and Comic

On the whole humor is closer to the comic than wit. Like the former its psychic localization is in the foreconscious, whereas wit, as we had to assume, is formed as a compromise between the unconscious and the foreconscious. On the other hand, humor has no share in the peculiar nature in which wit and the comic meet, a peculiarity which perhaps we have not hitherto emphasized strongly enough. It is a condition for the origin of the comic that we be induced to apply—either simultaneously or in rapid succession—to the same thought function two different modes of ideas, between which the “comparison” then takes place and thus forms the comic difference. Such differences originate between the expenditure of the stranger and one’s own, between the usual expenditure and the emergency expenditure, between


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 an anticipated expenditure and one which has already occurred.

The difference between two forms of conception resulting simultaneously, which work with different expenditures, comes into consideration in wit, in respect to the hearer. The one of these two conceptions, by taking the hints contained in the witticism, follows the train of thought through the unconscious, while the other conception remains on the surface and presents the witticism like any wording from the foreconscious which has become conscious. Perhaps it would not be considered an unjustified statement if we should refer the pleasure of the witticism heard to the difference between these two forms of presentation.

Concerning wit we here repeat our former statement concerning its Janus-like double-facedness, a simile we used when the relation between wit and the comic still appeared to us unsettled.


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The character thus put into the foreground becomes indistinct when we deal with humor. To be sure, we feel the humoristic pleasure where an emotional feeling is evaded, which we might have expected as a pleasure usually belonging to the situation; and in so far humor really falls under the broadened conception of the comic of expectation. But in humor it is no longer a question of two different kinds of presentations having the same content; the fact that the situation comes under the domination of a painful emotional feeling which should have been avoided, puts an end to possible comparison with the nature in the comic and in wit. The humoristic displacement is really a case of that different kind of utilization of a freed expenditure which proved to be so dangerous for the comic effect.

Formulæ for Wit, Comic, and Humor

Now, that we have reduced the mechanism of humoristic pleasure to a formula analogous to


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 the formula of comic pleasure and of wit, we are at the end of our task. It has seemed to us that the pleasure of wit originates from an economy of expenditure in inhibition, of the comic from an economy of expenditure in thought, and of humor from an economy of expenditure in feeling. All three activities of our psychic apparatus derive pleasure from economy. They all strive to bring back from the psychic activity a pleasure which has really been lost in the development of this activity. For the euphoria which we are thus striving to obtain is nothing but the state of a bygone time in which we were wont to defray our psychic work with slight expenditure. It is the state of our childhood in which we did not know the comic, were incapable of wit, and did not need humor to make us happy.


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The Encyclopedia Americana (1920)/Education, Adult

EDUCATION, Adult. The conviction that the duty of society in the education of its members does not cease with the completion of a school or college course has gained ground during the last decade. Because of this, widespread efforts to educate the adult have been made with varying results. On the whole the progress has been satisfactory, yet a co-ordination of effort and a scientific plan is still lacking. The National Society for Broader Education, organized in New York 1910, is the only organization for adult education that has a definite plan and actually covers the entire country. The Society with its headquarters at Carlisle, Pa., has, however, because of lack of funds, limited its activities to economic, sociological, literary and musical fields. In 1917 it gave 7,796 lectures, concerts, talks. It gave 32 addresses for every day of Society's working year of nine months. Its audiences, including classes, numbered 1,339,907, or 5,583 persons every working day. In addition to its field work, the National Society for Broader Education maintains scholarships in many colleges and universities. Its staff in 1917 numbered 176 persons. Adult education has been hampered by the lack of suitable meeting places. Satisfactory halls existed but the rental charged precluded their use. The National Society tor Broader Education organized a country-wide campaign for the open schoolhouse. Various educators either working with the Society or independently aided the movement. As a result of the effort, a canvass of 603 cities of over 5,000 inhabitants made by the Russell Sage Foundation showed that schoolrooms in these cities were used after class hours for the instruction of the adult. In 294 cities for miscellaneous educational activities, in 219 for lectures, in 207 for meetings of Parent Teachers Association, 129 as social centres and in 39 for vacation schools. In 11 States in 1917 grants were made for the education of the alien adult but these efforts have only been a beginning of a needed work. Minnesota and Wisconsin are the most active and most successful States in adult education and New York city has for years stood pre-eminently first among the cities in its provision for adult instruction. The 25th annual report of the supervisors of lectures of the New York Board of Education showed that in 1917 there were 174 lecture centres, 676 lecturers speaking on 1,695 topics before 5,405 audiences. Total aggregate audience was 1,154,066, an average of 214 per lecturer. For 25 years these lectures have cost the city of New York about $150,000 annually. The University of Minnesota has earned the University atmosphere over the State, reaching 25 towns on each year's circuit. University week is a six-day program conducted in each of the towns listed throughout the State, during which effort is made to present in epitome as many as possible of the widespread activities of the University. Members of the University faculty lecture on a great variety of subjects, the glee club gives concerts, debating societies hold debates, the dramatic club gives performance as do musical organizations and there are talks to business

men at noonday luncheons and women's clubs in the afternoon. The University of Wisconsin is a pioneer among educational institutions in establishing a school film exchange as one of the means of solving the motion picture problem. Motion pictures are used by several churches, among them the Grace Methodist Episcopal Church and Saint Bartholomew's Episcopal Church of New York city. They give on Sunday afternoons pictures of travel through Palestine, biblical scenes and events in the history of the Church. It is generally conceded that the public has in its hands the ultimate development of the motion picture. The public has been importuned to demand a high grade of pictures. Many public schools and other educational institutions are now furnishing films to students and sending them out to the general public when centres are organized for their reception and exhibition. In 1891 New York State appropriated $10,000 for adult education, it was the first State appropriation. Work was classified under title “Home Education” and included “Study clubs, exchanges, traveling libraries, public libraries and library schools.” Similar work was begun in Chicago in 1892 but quickly abandoned when the University of Chicago incorporated this work as part of its activities. In December 1891 a National Congress on Adult Education and University Extension met in Philadelphia, at which it was reported that in the four years, 1887-91, 28 States and Territories had begun adult education in some form. This work was relatively unorganized and there was no organized adult education before 1892, and in that year organization in two institutions only, University of Chicago and University of Wisconsin. Between 1906-13, 28 institutions organized adult education and 21 institutions reorganized the work in addition to 12 institutions which had begun the work between 1892 and 1906. Modifications and gradual change of methods have taken place in the last 10 years. It has been decided that the English plan of lectures, class work, syllabi, collateral reading and more or less rigid examinations was not well adapted to the larger part of the adult student body in America, whose need was great for educational opportunities offered out of work hours. Modifications were introduced and in quick succession departments were added including the educational bulletin and package library, and of welfare work covering the entire field of civic and social betterment. Adult education now includes all extra-mural university service, and certain types of intra-mural work. Under the latter head are included institutional short courses and conferences and opportunities to attend classes or lectures out of work hours as are offered sometimes with and sometimes without the customary entrance requirements. Of institutions offering education to adults, 20 give degrees. In addition to the above-mentioned institutions with organized work in adult education, 52 colleges and universities give more or less attention to the subject. In adult education great service has been done by the General Federation of Women's Clubs, with its 9,000 clubs, its 50 or more federations, and 3,000,000 members working through 12-15 departments. The Federation stands for better homes, better schools, better things for men,

women and children and a broader vision of life. Among its departments are art, music, literature, civics, library extension, conservation of public health, social and industrial conditions, social hygiene, child hygiene, legislation, home economics and education. One praiseworthy activity is the rural welfare service through which town club women invite the farm women to a “get acquainted meeting” at which informal discussion of school and other problems is subordinated to visiting and general social enjoyment.

Correspondence has played an important part in adult education. Though organized as business enterprises several of the schools of correspondence may be classed as private educational institutions. As a factor in the educational problem they are of great importance. Several of the correspondence schools serve at one time anywhere from 1,000 to 35,000 students, with faculties running as high as 350 persons, with, in addition, as many as 400 text and lecture writers and examiners. The average age of those taking course is about 30. Music, through the Music League of America and other musical organizations, and drama, through such societies as the Drama League of America, have done much for the æsthetic side of adult education. The Drama League of America, now in its seventh year, was founded on the belief, according to Richard Burton, its president, in 1914, that the drama is fast becoming an appreciable and important part of American literature. The league refuses to censor or attack bad plays. It believes that it is most effective to call attention to that which is good. This is done through the agency of a play-going committee reporting through a bulletin system inaugurated in Chicago, the birthplace of the League. The National Government is perhaps the most active agency in adult education and this chiefly through public documents. During year ending 30 June 1915, 34,714,186 copies of government publications were mailed free and 3,252,919 copies were sold. These publications report legislative, executive, financial, postal, military and naval functions common to all governments, comments on world activities and the results in popular printed form, for the instruction and practical use of all the people, of scientific investigation, covered by the United States.


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Author:Guy Carleton Lee

Works

 * The True History of the Civil War, 1903

title: Author:Guy Carleton Lee


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Page:Freud - Wit and its relation to the unconscious.djvu/11

1908 when it was agreed between Professor Freud and myself that I should be his translator,  it was decided to render into English first the  following five works: Selected Papers on Hysteria and Psychoneuroses Three Contributions  to the Theory of Sex, The Interpretation  of Dreams Psychopathology of Everyday  Life and the present volume. These works were selected because they represent the various  stages of development of Professor Freud's Psychoanalysis, and also because it was thought that  they contain the material which one must master  before one is able to judge correctly the author's  theories or apply them in practice. This undertaking, which was fraught with many linguistic and other difficulties, has finally been


text:
The Encyclopedia Americana (1920)/Bahr, Hermann

BAHR, Hermann, Austrian author and journalist: b. Linz 1863. He studied in Vienna, Gratz, Czernowitz and Berlin, devoting special attention to philosophy, political economy and law. In 1890 he became associate editor of Berliner Freie Bühne, and later became associate editor and critic of the Deutsche Zeitung. In 1894 he began publication of Die Zeit, and was also editor of the Neue Wiener Tagblatt and the Oesterreichische Volkszeitung. He was appointed manager of the Berlin Deutsches Theater in 1906. His critical works include ‘Zur Kritik der Moderne’ (1890); ‘Die Ueberwindung des Naturalismus’ (1891); ‘Neue Studien’ (1891); ‘Bildung’ (1900); ‘Secession’ (1900); ‘Premièren’ (1902); and ‘Dialog vom Tragischen’ (1903). His plays are ‘Die neuen Menschen’ (1887); ‘Die Mutter’ (1891); ‘Die häusliche Fran’ (1893); ‘Der Apostel’ (1901); ‘Der Krampus’ (1902); ‘Der Meister’ (1904); ‘Sanna’ (1905); ‘Die Andere’ (1905); ‘Das Konzert’ (1909); ‘Die Kinder’ (1911); ‘Das Prinzip’ (1912). He has written the following novels: ‘Die gute Schule’ (1890); ‘Dora’ (1893); ‘Neben der Liebe’ (1893); and ‘Stimmen des Bluts’ (1909). Another work, ‘Die Einsichtslosigkeit des Herrn Schäffle’ (1886) is of a political nature; he published also a volume of ‘Essays’ (1912).


text: Dictionary of National Biography, 1885-1900/Coventry, Henry (d.1752)


text: Dictionary of National Biography, 1885-1900/Coventry, John (d.1682)


text: Dictionary of National Biography, 1885-1900/Coventry, Thomas (1547-1606)


text: Dictionary of National Biography, 1885-1900/Coventry, Thomas (1578-1640)


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Page:Freud - Wit and its relation to the unconscious.djvu/12

vi with the edition of the present volume, and it is therefore with a sense of great satisfaction that the translator's preface to this work is written. But although the original task is finished the translator's work is only beginning. Psychoanalysis has made enormous strides. On the foundation laid by Professor Freud there developed a literature rich in ideas and content which has revolutionized the science of nervous and mental diseases, and has thrown much light on the subject of dreams, sex, mythology, the history of civilization and racial psychology, philology, aesthetics, child psychology and pedagogics, philology, and mysticism and occultism. With the Interpretation of Dreams and Psychopathology of Everyday Life, Professor Freud has definitely bridged the gulf between normal and abnormal mental states by demonstrating that dreams and faulty acts like some forms of forgetting, slips of the tongue, slips of reading, writing, etc., are closely allied to


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


text: Dictionary of National Biography, 1885-1900/Coverdale, Miles


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


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


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


text: Dictionary of National Biography, 1885-1900/Cowell, Samuel Houghton


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Page:Freud - Wit and its relation to the unconscious.djvu/13

Rh pathological states and represent the prototypes of such abnormal mental conditions as neurotic symptoms, hallucinations, and deliria. He also shows that all these productions are senseful and purposive, and that their strange and peculiar appearance is due to distortions produced by various psychic processes. These views are confirmed in the present volume, where it is demonstrated that wit, which belongs to aesthetics, is subject to the same laws, shows the same mechanism, and serves the same tendencies as the other psychic productions. With his wonted profundity and ingenuity the author adds the solution of wit to those of the neuroses, dreams, and psychopathological acts.

I take great pleasure in tendering my thanks to Mr. Horatio Winslow, who has read the manuscript and has given me valuable suggestions in the choice of expressions and in the selection of substitutes for those witticisms that could not be translated.


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


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


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


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


text: Dictionary of National Biography, 1885-1900/Cowley, Hannah


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


text: Dictionary of National Biography, 1885-1900/Cowper, Douglas


text: Dictionary of National Biography, 1885-1900/Cowper, Edward


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


text:
The Encyclopedia Americana (1920)/Bahr, Johann Christian Felix

BAHR, bär, Johann Christian Felix, German philologist: b. Darmstadt, 13 June 1798; d. 29 Nov. 1872. Educated at Heidelberg Gymnasium and University, of which last he became ordinary professor of classical philology in 1823. His chief work is his ‘History of Roman Literature’ (1828; 4th ed., 1868-70), which is noted for its clearness and comprehensiveness. Three supplements to this work deal with the ‘Christian Poets and Historians of Rome’ (1836); the ‘Christian-Roman Theology’

(1837); and the ‘History of Roman Literature in the Carlovingian Period’ (1840). He edition of ‘Herodotus’ (2d ed., 1855-61) is also noteworthy.


text: Dictionary of National Biography, 1885-1900/Cowper, Mary


text: Dictionary of National Biography, 1885-1900/Cowper, Spencer (1669-1728)


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Page:Freud - Wit and its relation to the unconscious.djvu/401

Abstract wit, 128

Absurdity, 77

Actuality, 186

Aesthetics, 2

Agaasiz, 54

Aggression, 13S, 152, 160, 232

Alluring-premiums, 210

Allusions, 107, 108, 232

Ambiguity, 45

Ambitious impulse, 219

Application of same material, 49

Aristotle, 184

Attributions, 121

Automatic process, 238

Automatisms, 85, 86, 87, 235,

Bain, 226, 322

Bergson, 301, 337, 360

Blasphemous witticisms, 171

Bleuler, 278

Bonmot, 43

Brevity, 10, 29, 52, 243

Brill, 22, 31, 35, 37, 38, 56

Caricature, 280, 303, 320

Censor, 260

Characterization-wit, 71

Child, 190, 309, 362

Childhood, 149

Comic, 4, 10, 221, 287, 313
 * element, 88
 * facade, 236
 * its origin, 302
 * its sychogenesis, 360
 * of expectation, 317
 * of imitation, 336
 * of speech, 345
 * motion, 304
 * pleasure, its origin, 361
 * situations, 303, 314

Comical character, 277

Comparison, 113

with unification, 130

Composition, 31

Condensation, 20, 48
 * examples of, 21, 22, 23
 * in dreams, 31, 49, 266
 * with modification and substitution, 25

Conflict, 163

Contrast, 8

Critical witticisms, 171

Cynical tendency, 204
 * witticisms and self-criticism,

Cynicism, 65, 161
 * pessimistic, 170

Darwin, 226

Defence, 138
 * reaction, 142

Derision, 157

De Quincey, 22

Disguise, 303

Displacement, 57, 61, 161
 * in dreams, 256

Displacement-wit, 68, 71, 237

Don Quixote, 377.

Double meaning, 40, 103
 * and displacement, 66
 * of a name, 41

Doubt in witty comparisons, 118

Dream-formation, 260

Dream-work, 249, 276

Dreams, 30, 250, 261

Dugas, 224, 242 Rh


text: Dictionary of National Biography, 1885-1900/Cowper, Spencer (1713-1774)


text: Dictionary of National Biography, 1885-1900/Cowper, William (1666-1709)


text: Dictionary of National Biography, 1885-1900/Cowper, William (d.1723)


text:
Song of Australia

 * Song of Australia (1859) by Caroline Carleton
 * A Song of Australia (1887) by Roderick J. Flanagan

title: Song of Australia


text:
The Encyclopedia Americana (1920)/Masaryk, Thomas Garrigue

MASARYK, Thomas (Tomáš) Garrigue, author and first president of the Czecho-Slovak Republic: b. Göding, Moravia, 7 March 1850. A Slovak by race and the son of poor parents, young Masaryk was apprenticed to a blacksmith after receiving an elementary education. He soon forsook the s t m ithy and studied philosophy at Vienna and Leipzig. Appointed lecturer on that subject at Vienna In 1879, he made his mark by a study on “Suicide” as a pathological symptom of the condition of contemporary Europe, attributing its chief cause to the decline of religious sentiment. He became professor of philosophy in 1882 at the new Czech University in Prague, where he distinguished himself as an interpreter of modern political and social tendencies to a growing body of students drawn from all branches of the Slav family, Commenting on the movement for reunion and reconciliation among the Serbs and Croats

in 1909, Hermann Bahr (q.v.) wrote: “So strong has been the influence of the lonely Slovak at Prague” that his pupils had “inspired their shattered country with belief in the future.” Elected to the Austrian Parliament in 1891, Masaryk boldly criticized the bureaucratic policy of Austria in Bosnia-Herzegovina and resigned his seat in 1893 as a protest against the negative policy of Czech Nationalists. For a number of years he edited the critical review Athenæum, which he founded in 1883, and later Nashe Doba (Our Epoch), dealing with religious criticism and Church history. He exposed as modern forgeries two manuscripts (of Gruenberg and Königinhof) which had long been treasured as national heirlooms, while later, in a famous “blood ritual” trial, he demonstrated the absurdity of the ritual murder charge brought against a Jew. Professor Masaryk married an American and as a political economist is well known in the United States through his lectures at the University of Chicago and other American institutions. He himself has been strongly influenced by the teachings of Comte, Spencer, Tolstoy and Dostoyevsky. His works were mostly written in German, but subsequently translated into Czech. He has published ‘Ueber den Hypnotismus’ (Vienna 1881); ‘Der Selbstmord als Sociale Massenerscheinung der modernen Zivilisation,’ the most important of his works (Leipzig 1887); ‘Ueber das Studium der Dichter Werke’ (2 vols., Leipzig 1884-86); ‘Grundzüge einer konkreten Logik’ (1885); ‘Unsere heutige Krisis’ (1895); ‘Die Moderne Evolutions — Philosophie’ (1896); ‘La Question bohémienne’ (1895); ‘Die philosophische und sozialistische Grundlagen des Marxismus’ (Vienna 1898); ‘Die Stellungnahme der Sozialistenpartei zur Ethik’ (1896); ‘Ideale der Hum an ität’ (1902); ‘Intelligenz und Religion’ (1907); ‘Freie wissenschaftliche und kirchlich — gebundene Weltanschauung’ (Vienna 1908); ‘Russland und Europe: Soziale Skizzen’ (1913).

Among these historical and philosophical writing, his powerful criticism of Marxian Socialism and the great work on “Russia and Europe” stand foremost. He rendered great service in spreading translations from English literature in Bohemia, where his influence also permeated the entire younger generation, as it did among the Southern Slavs and among the Ruthenes. In 1907 he was re-elected to the Austrian Parliament. During the Friedjung trial in 1909 (see, Vol. II, p. 637) he helped to expose the forgeries upon which Count Aehrenthal based his annexation of Bosnia and Herzegovina. When the European War broke out he remained in Prague till December 1914, when he escaped to Italy and thence to England in time to avoid arrest. He then became lecturer in the School of Slavonic Studies at the University of London. On 6 Dec 1916 the Austrian Clerical organ, Reichspost, announced that Professor Masaryk had been sentenced to death in cotumacium for high treason. Meanwhile, the “condemned” man was rapidly gaining wide recognition among the Allies as the leader of the national struggle for Czecho-Slovak independence. Together with Dr. Benes and Colonel Stefanik, he formed the triumvirate which was ultimately

recognized by the Allied governments as the trustee for the future government of Bohemia. In the spring of 1917 Professor Masaryk was called to Russia by Professor Milyukoff, but soon realized the hopelessness of the Russian situation and devoted strenuous efforts to organize the Czecho-Slovak army. He preceded this force to Vladivostok and went on to Tokio and Washington. He had several audiences of President Wilson and addressed many public meetings. The republic of Czechoslovakia was recognized by Great Britain on 3 Aug. 1918; by the United States on 2 Sept. 1918; by Japan 9 Sept. 1918 and by Italy on 23 April 1918. The Declaration of Independence was formally published in Paris on 18 Oct. 1918 and the republic was formally proclaimed at Prague on 29 October. The Constitution was drafted in Geneva by 2 Nov. 1918, when the government was chosen. On 21 Dec. 1918 President Masaryk made a triumphal entry into Prague and then took oath to the new republic. In his first message to the members of the National Assembly delivered on 26 Dec. 1918 in the presence of representatives of the Allied governments, the President sketched the policies and principles of the two opposing groups in the great conflict and expressed the “gratitude and unshakable fidelity” of the republic toward the Allies. See ;


text: 1922 Encyclopædia Britannica/Czernin, Ottokar, Count


text:
Page:Letter from Anne Warren Weston to Deborah Weston (1842).pdf/3

 invitation I shall go; be the matter how it will, I suppose I shall go home some time the latter part of next week. But I shall write you a few lines before I seal this with love to all yours ever AWW.

Saturday Morning.

Dear D.

This letter went out to yesterday afternoon for D to read because I was so hurried & came in this morning — I could not really get time to write to her. Louise showed in town yesterday to go to Waner St in vain. It is all put off till June as Dickens could only have time to see the children & not address them. Rogers, Caroline, & Lucia took tea at Henrietta's last night. I am sorry for your being in difficulty about your cape or collar, but never set anybody to buying such a thing again for me is a most vexatious piece of work to do. This morning I took Caroline & Lucia down to Brownells & there even bought the collar that accompanies this & the lamé(?) to trim it. C. thought that better than the collars all made up. I gave for the whole $1.75. I spent part of the $5 you paid Ma for my white bonnet so I took of my annuity to pay this. I enclose a note of Elaine(?) Leary's to me which as containing their slate(?) under their own hand & (?)ll you may like. I hope you will like the collar. I send too your gown & the drawings. The Marks are going to Northampton (?) Adams' community I believe. Henry I think very poorly, but I do not know what to do for him. I advise him to have a homoeopathic doctor here in town. Write & my next will come by more shops. Yours ever AWW.


text:
Index talk:A Chinese Biographical Dictionary.djvu

Original scans

 * A better scan than the scan used : http://archive.org/details/chinesebiodictionary00gileuoft, https://commons.wikimedia.org/wiki/File:Chinesebiodictionary00gileuoft.djvu

Proofreading guidelines

 * 1) Each entry is considered as a section. The name of the section is:
 * 2) * For simple cases, the romanized name of the entry (e.g. ## Chang Kang ##).
 * 3) * For entries sharing the same romanized name, the chinese characters are added between parenthesis (e.g. ## Chao Ch'i (趙岐) ## and ## Chao Ch'i (趙禥) ##).
 * 4) * For entries sharing the same chinese characters, the date is added for disambiguation (e.g. ## Chao Yün (朝雲, 11th c.) ## and ## Chao Yün (朝雲, 4th c.) ##).
 * 5) Sidenotes should be proofread as ???
 * 6) Links between entries can be added using CBD article link

About missing character
The character ⿰耒公 on page 66 is not implemented yet, according to this document : http://appsrv.cse.cuhk.edu.hk/~irg/irg/irg30/IRGN1467ChinaLibCharIDS.pdf (p.42 at the bottom) Assassas77 (talk) 21:01, 17 May 2017 (UTC)
 * I added that note in the document, do not hesitate to use the template sinogram for this kind of characters not in Unicode. Koxinga (talk) 21:50, 7 June 2017 (UTC)


text:
Author:Caroline Carleton

Works

 * Song of Australia (1859)

title: Author:Caroline Carleton


text:
1922 Encyclopædia Britannica/Charles

CHARLES (1887-), Emperor of Austria and King of Hungary from 1915 to 1918, was born Aug. 17 1887 at Persenbeug in Lower Austria. His father, the Archduke Otto (1865-1906), the younger brother of the Archduke Francis Ferdinand, was a clever man of easy morals; his mother, Princess Maria Josepha of Saxony (1867-), was a zealous Catholic. Charles spent his early years wherever his father's regiment happened to be stationed; later on he lived in Vienna and Reichenau. He was privately educated, but, contrary to the custom ruling in the imperial family, he attended a public gymnasium for the sake of demonstrations in scientific subjects. On the conclusion of his studies at the gymnasium he entered the army, spending the years from 1906-8 as an officer chiefly in Prague, where he studied law and political science concurrently with his military duties. In 1907 he was declared of age and Prince Zdeuko Lobkowitz was appointed his chamberlain. In the next few years he carried out his military duties in various Bohemian garrison towns. At that time no opportunity was given him of gaining a closer insight into affairs of State, although the death of his father in 1906 and the renunciation by his uncle, the Archduke Francis Ferdinand, on the occasion of his marriage with the Countess Chotek, of any right of succession for the children of this union, made him heir presumptive to the Emperor Francis Joseph. In 1911 he represented the Emperor at the coronation of King George V. in London. In October of the same year he was married at Pianore (Italy) to the Princess Zita of Bourbon-Parma. Of this marriage, which is everywhere described as a happy one, there were several sons and daughters, the eldest of whom, Otto, was born in 1912.

Charles's relations with his great-uncle, the Emperor, were not intimate; and those with his uncle Francis Ferdinand, the heir to the throne, not cordial, the differences between their wives increasing the existing tension between them. For these reasons Charles up to the time of the murder of Francis Ferdinand, obtained no insight into affairs of State, but led the life of a prince not destined for a high political position. It was only after the death of the Archduke Francis Ferdinand that the old Emperor, moved by an innate sense of duty, took steps to initiate the heir to his crown in affairs of State. But the outbreak of the World War interfered with this political education. Charles spent his time during the first phase of the war at headquarters at Teschen, but exercised no military influence.

In the spring of 1916, in connexion with the offensive against Italy, he was entrusted with the command of the XX. Corps, whose affections the heir to the throne won by his affability and friendliness. The offensive, after a successful start, soon came to a standstill. Shortly afterwards Charles went to the eastern front as commander of an army operating against the Russians and Rumanians. On Nov. 21, the day of his great-uncle's death, he succeeded to the throne.

Seldom has a ruler on ascending the throne been faced with a more difficult situation. The struggle between the nations had been going on for more than two years; for more than two years the troops of the monarchy had been fighting heroically against the superior forces of their enemies. The military and economic resources of the monarchy were beginning to fail. Behind the front, especially in the towns of Austria, there was want of the necessaries of life, and already it was clear that anti-dynastic feeling was spreading widely especially in the non-Austrian and non-Magyar territories.

His programme on his accession was to combat this feeling, to renew the splendor of the dynasty, to give to the peoples under his rule the longed-for peace, and to bring about a settlement between the different nations composing the Habsburg Monarchy. But how was this programme to be carried out?

The Emperor Charles thought that for this purpose he needed new men; he therefore dismissed many of his predecessor's most influential advisers, and replaced them by persons from his own circle of friends and that of the late Archduke Francis

Ferdinand. The Obersthofmeister, Prince Montenuovo (1854-), was superseded by the former president of the council of ministers, Prince Conrad Hohenlohe (1863-1920); the position of head of the military chancery, which had been held during the last years of the Emperor Francis Joseph by Freiherr von Bolfras (1838-), was given to Field-Marshal von Marterer (1862-1919); Count Polzer (1870-) succeeded Freiherr von Schiessl (1844-) as head of the civil chancery. The Archduke Frederick, the commander-in-chief, was dismissed, the Emperor himself taking over the supreme command of the army, and headquarters were transferred from Teschen to Baden, near Vienna. Shortly afterwards Conrad von Hötzendorf was replaced as chief of the general staff by Arz von Straussenburg. In the great offices of State there was also a change of personnel. The position of the Hungarian prime minister, Stephen Tisza, was indeed much too strong for his removal to be thought of at that time, and this was not effected till May 1917. But the Austrian prime minister, Ernst von Körber, was replaced by Count Clam-Martinitz, and the Austro-Hungarian foreign minister, Baron Burian, by Count Ottokar Czernin. These changes, however, were merely disadvantages, because the new men, with the exception of Czernin, could not free themselves from the traditional principles of government, while they lacked the experience of their predecessors.

The Emperor Charles himself had not the energy and strength of character necessary to carry out his views. Even his adherents while praising his powerful memory, his gift of rapid comprehension, his marked sense of the greatness of his House, his devotion to duty, and his personal charm, admit that he lacked the stronger qualities. His efforts for peace, which embroiled him with Germany, and his attempts to save the Habsburg Monarchy by concessions to the various nationalities composing it are described in the article (Foreign Policy).

During 1918 his attitude became more and more vacillating. Immediately after the capitulation of the Bulgarian army he announced that the various nationalities were free to sever their connexion with the monarchy, but on Oct. 16, in the hope of saving the dynasty, he issued a manifesto forecasting the conversion of Austria into a federal state, but with no mention of Hungary. This project also failed, the revolutionary elements having gained complete control in the various territories, and on Nov. 11 the Emperor, in order not to hinder the free development of his peoples, resigned all share in the government of Austria. Two days later he made a similar renunciation in the case of Hungary. The German Austrian Republic was proclaimed by the National Assembly on Nov. 12; the Hungarian at Budapest on Nov. 16. Yet Charles did not resign the crown of his dominions. He retired to his castle of Eckarotau on the Danube; thence he went on March 24 1919 to Switzerland, where he stayed first at Schloss Gstaad, and later at Prangins. His attempt at the end of March 1921 to secure his restoration as King of Hungary failed owing to the unfriendly attitude of the Hungarians and the unanimous opposition of the Succession States and the Entente.

A further and more serious attempt, on Oct. 22-24 1921, was defeated with fatal results to the ex-Emperor's chances of restoration. Having made a surprise air-flight with his wife from Switzerland to the Burgenland (where for some weeks a revolt had been organized against its transference to Austria), Charles was there joined by a small force of armed Royalists, at whose head he marched on Budapest. But the Allied Powers, as well as the “Little Entente,” at once made it clear that a coup d'état would not be tolerated; and there was a strong rally at Budapest to the side of the Horthy Government. The Royalists, within 12 m. of Budapest, were met and defeated, with heavy losses, Charles and Zita being themselves arrested at Komorn. On instructions from the Powers, the definite deposition of Charles and renunciation of his claims to the throne were insisted upon, and he and his wife were handed over to the custody of the Allies for internment. With this dramatic failure was ended the hope of a restored Habsburg dynasty in Hungary.

 * (Author:Alfred Francis Pribram)

title: 1922 Encyclopædia Britannica/Charles


text: Category:Australian poets

title: Category:Australian poets


text:
Translation:Arukh ha-Shulchan/Orach Chaim/550

This chapter contains four sections: 1 | 2 | 3 | 4

Section 1
All are required to fast on these four days, and it is prohibited to 'break through the boundary' [by ignoring them]. Even one who is suffers a malady of the eyes should not take these fasts lightly. In fact, all who suffer a malady, as long as they are not the type exacerbated by fasting, like a malady of the head or heart, should fast. A pregnant of nursing woman should not fast on any of these days aside from Tisha b'Av. Healthy [pregnant or nursing] women do have custom to be stringent with themselves and fast on these three days as well. Even though it has been established that these women are not stringent in respect to fasts decreed because of lack of rain, as I will write in chapter 575, nevertheless in regard to fasts established for the entire Jewish people they are permitted to be stringent with themselves. If, however, the fasting puts them in much discomfort it is prohibited for them to be stringent with themselves even if it poses no danger to to her or her baby (see the Magen Avraham in comment 2). Similarly, one who is bodily ill should not be strungent upon himself to fast, except on Tisha b'av.

Section 2
On these three fast days [aside from Tisha b'Av] it is permitted to wash, anoint oneself, where [leather] shoes, and have marital relations with one's wife. One does not have to desist from these while it is yet day [IT IS ALREADY PERMITTED, WHAT DOES THIS CLAUSE MEAN?] since nowadays the only fast that has the legal status of being a communal fast day is Tisha b'Av.

All of these fasts - should they fall on Shabbos they are pushed of until after Shabbos. As to the question of why they are not scheduled for Friday instead, like the fast of Esther [before Purim] - the reason is that negative events are not advanced to occur sooner [unlike the fast of Esther, which did not end negatively]. The only exception to this is the fast of the tenth of Teves, which, according to our calindrical system can never fall out on Shabbos, only on Friday. This fast is held on Friday and completed, with the fast day Torah reading of "va'Yichal" in the morning and at Mincha time. Now even though we see historically in the Talmud (Taanis, 26.1) that the Men of the Ma'amad [The Mishnah (on 26.1) teaches that all of Jewish People were divided into twenty-four Ma'amados (groups) by the early prophets. Each Ma'amad includes Kohanim, Leviyim and Yisraelim. The Ma'amados were responsible to see that the sacrifides in the Beis ha'Mikdash were sacrificed properly for one week at a time. Thus each Ma'amad was on duty approximately twice a year] did not read this portion on Friday because of the honor due to the Shabbos, that was because they did not even fast on Friday, as is explained there. This, however, is not comparable to a official communal fast [which is more serious in this regard. Furthermore, the situation with the Ma'amad occurred every week, whereas a similar situation with a communal fast only occurs one in many years (see the Magen Avraham in comment 6 - in my humble understanding it appears to be as I have written here.)

Section 3
Though as a matter of law there is no prohibition against washing with hot water on these other three fast days, nevertheless the custom is to consider it prohibited, with the exception of Friday, when one can wash in honor of the Shabbos (Bach). This is, however, no custom to prohibit washing with cold water, and one may do so. One may also sit in steam room [bathhouse] when it is not pleasure that is intended but rather the removal of the discomfort of sweating.

Section 4
Our teacher the Beis Yosef writes in section 4 [of his work] that on Shabbos preceding a fast day the leader of the prayers in the synagogue announces the coming fast, except for Tisha b'Av, Yom Kippur and the fast of Esther. The Mnemonic for this is [a phrase borrowed from Mishlei 16.26]: אכ"ף עליו פיהו, where the letter 'alef' stands for Av, the letter 'Kaf' stands for Kippur, and the letter 'Pey' stands for Purim. The reason for this is that these three fast days do not depend on the will of the community, whereas by other fasts, such as the seventeenth of Tammuz, the fast of Gedalia and the tenth of Teves, the Talmud states "If the community wishes to fast they do, and if not, not." Therefore we announce these fasts to proclaim to all that it is the intention of the community to fast. Since nowadays all these fasts are not dependent on the will of the community, and we have accepted them all as obligations, our teacher the Rema writes that "the custom in the Ashkenazic communities is that none of the fasts are officially announced in the synagogue", since now none of these are dependent on the will of the community (Gra).

ערוך השולחן אורח חיים תקנ


text:
Impromptu

 * Impromptu, 1823 poem by George Gordon Byron
 * Impromptu, 1881 poem by Louis-Honoré Fréchette
 * Impromptu, 1887 poem by Roderick J. Flanagan
 * Impromptu, 1922 poem by John Gould Fletcher
 * Impromptu, a poem by Mattie Griffith
 * Impromptu (You say you're glad I write—oh, say not so), a poem by Frances Anne Kemble
 * Impromptu (Thou who within thyself dost not behold), a poem by Frances Anne Kemble
 * Impromptu, a poem by Eliza Gabriella Lewis
 * Impromptu, a poem by Mary Russell Mitford
 * Impromptu (Were I a gay lover, sweet Eveline dear), a poem by Maria Theresa Rice
 * Impromptu (No regrets, when thou art leaving), a poem by Maria Theresa Rice

title: Impromptu


text: Spanish Constitution of 1978 (annotated)/Preliminary Part


text:
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title: User:Charles Matthews/DNB 14001-15000


text: Spanish Constitution of 1978 (annotated)/Additional Provisions


text: Spanish Constitution of 1978 (annotated)/Transitional Provisions


text: Spanish Constitution of 1978 (annotated)/Repeals


text: Spanish Constitution of 1978 (annotated)/Final Provision


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To a Lady

 * To a Lady, a poem by Lord Byron (Oh! had my Fate been join'd with thine)
 * To a Lady, a poem by Lord Byron (This Band, which bound thy yellow hair)
 * To a Lady, a poem by Lord Byron (When Man, expell'd from Eden's bowers)
 * To a Lady who Presented to the Author a Lock of Hair Braided with his own, and appointed a Night in December to meet him in the Garden, a poem by Lord Byron (These locks, which fondly thus entwine)
 * "To a Lady", a 1887 poem by Roderick J. Flanagan (Three twinkling stars the star of eve around)
 * "To a Lady", a poem by Thomas Hardy
 * "To a Lady; With a Perfect Ear—Of Corn", a poem by T. W. Parsons (In the days when marble beauty)
 * "To a Lady", a 1891 poem by James Kenneth Stephen (A pipe's a merry madrigal)

title: To a Lady


text:
Author:Sarah Murray

Work

 * The School: Being a Series of Letters, Between a Young Lady and Her Mother (1766). 3 volumes.
 * A Companion and Useful Guide to the Beauties of Scotland (1799)
 * A Companion and Useful Guide to the Beauties in the Western Highlands of Scotland, and in the Hebrides (1803) Google Books

title: Author:Sarah Murray


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Page:The Works of J. W. von Goethe, Volume 6.djvu/499

Rh me, and occasionally remaining behind. It now became her property, was a cheerful companion, and reminded her of my return. At home the little animal afforded much amusement; and in the promenades, where we had so often walked together, it seemed constantly engaged in looking for me, and barked as if announcing me, as it sprang from among the trees. My darling little Meta amused itself thus for a considerable time by fancying me really present, until at length, about the time when I had hoped to return, the period of my absence being again indefinitely prolonged, the poor animal pined away and died."

Madame Seyton.—Just so, dear husband. And your narrative is sweetly interesting.

Seyton.—You are quite at liberty to interrupt me, my dear, if you think fit. My friend's house now seemed desolate; her walks had lost all their interest; her favourite dog, which had ever been at her side when she wrote to me, had grown to be an actual necessity of existence; and her letters were now discontinued. She found, however, some consolation in the company of a handsome youth, who evinced an anxiety to fill the place of her former four-footed companion, both in the house and on her walks. But without enlarging on this subject, and let me be ever so inimical to rash judgments, I may say that matters began to assume a rather critical appearance.

Madame Seyton.—I must let you continue. A story which is all truth, and wholly free from exaggeration, is seldom worth hearing.

Seyton.—A mutual friend, versed in the world, and acquainted with human nature, continued to reside near my dear friend after my departure. He paid frequent visits at her house, and had noticed the change she had undergone. He formed his plan in secrecy, and called upon her one day, accompanied by a greyhound which precisely resembled mine. The cordially


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466 affectionate and appropriate address with which he accompanied his present, the unexpected appearance of a favourite which seemed to have risen from the grave, the silent rebuke with which her susceptible heart reproached her at the sight, brought back to her mind a lively recollection of me. My young friend, who had hitherto filled my place, accordingly received his congé in the politest manner possible; and the new favourite was retained by the lady as her constant companion. When, upon my return, I held my beloved in my embrace, I thought the greyhound was my own, and wondered not a little that he barked at me as at a stranger. I thought that dogs of the present day had far less faithful memories than those of classical times, and observed that Ulysses had been remembered by his dog after many years' absence, whilst mine had forgotten me in an incredibly short space of time. "And yet he has taken good care of your Penelope," she replied, promising at the same time to explain her mysterious speech. This was soon done, for cheerful confidence has at all times caused the happiness of our union.

Madame Seyton.—Well, now, conclude with the anecdote. If you please, I will walk for an hour; for you intend doubtless to sit down to the card-table.

He nodded his assent. She took the arm of her companion, and went toward the door. "Take the dog with you, my dear!" he exclaimed as she departed. The entire company smiled, as did Seyton also, when he saw how apt had been his unintentional observation; and every one else silently felt a trifling degree of malicious satisfaction.

Sinclair.—You have told us of a dog that was happily instrumental in promoting a marriage: I can tell of another whose influence destroyed one. I was also once in love, and it was also my fate to set out upon a journey; and I also left my love behind me, with this


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Page:The Works of J. W. von Goethe, Volume 6.djvu/501

Rh difference: my wish to possess her was as yet unknown to her. At length I returned. The many adventures in which I had engaged were strongly imprinted upon my mind. Like all travellers I was fond of recounting them, and I hoped by this means to win the attention and sympathy of my beloved. I was anxious that she should know all the experience I had acquired, and the pleasures I had enjoyed. But I found that her attention was wholly directed to a dog. Whether this was done from that spirit of opposition which so often characterises the fair sex, or whether it arose from some unlucky accident, it so happened that the amiable qualities of the dog, their pretty amusements, and her attachment to the little animal, were the sole topics of conversation which she could find for a lover who had long been passionately devoted to her. I marvelled, and ceased speaking; then related various other circumstances I had reserved for her whilst I was absent. I then felt vexed at her coldness, and took my leave, but soon returned with feelings of self-reproach, and became even more unhappy than before. Under these circumstances our attachment cooled, our acquaintance was discontinued; and I felt in my heart that I might attribute the misfortune to a dog.

Armidoro, who had once more joined the company from the cabinet, observed, upon hearing the anecdote, "that it would be interesting to make a collection of stories showing the influence social animals of the lower order exercise over mankind. In the expectation that such a collection will be one day made, I will relate an anecdote to show how a dog was the cause of a very tragical occurrence.

"Ferrand and Cardano, two noblemen, had been attached friends from their very earliest youth. As court-pages, and as officers in the same regiment, they had shared many adventures together, and had become thoroughly acquainted with each other's dispositions.


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Page:EB1911 - Volume 02.djvu/93

 the pallium from the hands of the pope. Anselm, accordingly, insisted that he must proceed to Rome to receive the pall. But William would not permit this; he had not acknowledged Urban, and he maintained his right to prevent any pope being acknowledged by an English subject without his permission. A great council of churchmen and nobles, held to settle the matter, advised Anselm to submit to the king, but failed to overcome his mild and patient firmness. The matter was postponed, and William meanwhile privately sent messengers to Rome, who acknowledged Urban and prevailed on him to send a legate to the king bearing the archiepiscopal pall. A partial reconciliation was then effected, and the matter of the pall was compromised. It was not given by the king, but was laid on the altar at Canterbury, whence Anselm took it.

Little more than a year after, fresh trouble arose with the king, and Anselm resolved to proceed to Rome and seek the counsel of his spiritual father. With great difficulty he obtained a reluctant permission to leave, and in October 1097 he set out for Rome. William immediately seized on the revenues of the see, and retained them to his death. Anselm was received with high honour by Urban, and at a great council held at Bari, he was put forward to defend the doctrine of the procession of the Holy Ghost against the representatives of the Greek Church. But Urban was too politic to embroil himself with the king of England, and Anselm found that he could obtain no substantial result. He withdrew from Rome, and spent some time at the little village of Schiavi, where he finished his treatise on the atonement, Cur Deus homo, and then retired to Lyons.

In 1100 William was killed, and Henry, his successor, at once recalled Anselm. But Henry demanded that he should again receive from him in person investiture in his office of archbishop, thus making the dignity entirely dependent on the royal authority. Now, the papal rule in the matter was plain; all homage and lay investiture were strictly prohibited. Anselm represented this to the king; but Henry would not relinquish a privilege possessed by his predecessors, and proposed that the matter should be laid before the Holy See. The answer of the pope reaffirmed the law as to investiture. A second embassy was sent, with a similar result. Henry, however, remained firm, and at last, in 1103, Anselm and an envoy from the king set out for Rome. The pope, Paschal, reaffirmed strongly the rule of investiture, and passed sentence of excommunication against all who had infringed the law, except Henry. Practically this left matters as they were, and Anselm, who had received a message forbidding him to return to England unless on the king’s terms, withdrew to Lyons, where he waited to see if Paschal would not take stronger measures. At last, in 1105, he resolved himself to excommunicate Henry. His intention was made known to the king through his sister, and it seriously alarmed him, for it was a critical period in his affairs. A meeting was arranged, and a reconciliation between them effected. In 1106 Anselm crossed to England, with power from the pope to remove the sentence of excommunication from the illegally invested churchmen. In 1107 the long dispute as to investiture was finally ended by the king resigning his formal rights. The remaining two years of Anselm’s life were spent in the duties of his archbishopric. He died on the 21st of April 1109. He was canonized in 1494 by Alexander VI.

Anselm may, with some justice, be considered the first scholastic philosopher and theologian. His only great predecessor, Scotus Erigena, had more of the speculative and mystical element than is consistent with a schoolman; but in Anselm are found that recognition of the relation of reason to revealed truth, and that attempt to elaborate a rational system of faith, which form the special characteristics of scholastic thought. His constant endeavour is to render the contents of the Christian consciousness clear to reason, and to develop the intelligible truths interwoven with the Christian belief. The necessary preliminary for this is the possession of the Christian consciousness. “He who does not believe will not experience; and he who has not experienced will not understand.” That faith must precede knowledge is reiterated by him. ”''Neque enim quaero intelligere ut credam, sed credo ut intelligam. Nam et hoc credo, quia, nisi credidero, non intelligam''.” (“Nor do I seek to understand that I may believe, but I believe that I may understand. For this too I believe, that unless I first believe, I shall not understand.”) But after the faith is held fast, the attempt must be made to demonstrate by reason the truth of what we believe. It is wrong not to do so. “Negligentiae mihi esse videtur, si, postquam confirmati sumus in fide, non studemus quod credimus, intelligere.” (“I hold it to be a failure in duty if after we have become steadfast in the faith we do not strive to understand what we believe.”) To such an extent does he carry this demand for rational explanation that, at times, it seems as if he claimed for unassisted intelligence the power of penetrating even to the mysteries of the Christian faith. On the whole, however, the qualified statement is his real view; merely rational proofs are always, he affirms, to be tested by Scripture. (Cur Deus homo, i. 2 and 38; De Fide Trin. 2.)

The groundwork of his theory of knowledge is contained in the tract De Veritate, in which, from the consideration of truth as in knowledge, in willing, and in things, he rises to the affirmation of an absolute truth, in which all other truth participates. This absolute truth is God himself, who is therefore the ultimate ground or principle both of things and of thought. The notion of God comes thus into the foreground of the system; before all things it is necessary that it should be made clear to reason, that it should be demonstrated to have real existence. This demonstration is the substance of the Monologion and Proslogion. In the first of these the proof rests on the ordinary grounds of realism, and coincides to some extent with the earlier theory of Augustine, though it is carried out with singular boldness and fulness. Things, he says, are called good in a variety of ways and degrees; this would be impossible if there were not some absolute standard, some good in itself, in which all relative goods participate. Similarly with such predicates as great, just; they involve a certain greatness and justice. The very existence of things is impossible without some one Being, by whom they are. This absolute Being, this goodness, justice, greatness, is God. Anselm was not thoroughly satisfied with this reasoning; it started from a posteriori grounds, and contained several converging lines of proof. He desired to have some one short demonstration. Such a demonstration he presented in the Proslogion; it is his celebrated ontological proof. God is that being than whom none greater can be conceived. Now, if that than which nothing greater can be conceived existed only in the intellect, it would not be the absolutely greatest, for we could add to it existence in reality. It follows, then, that the being than whom nothing greater can be conceived, i.e. God, necessarily has real existence. This reasoning, in which Anselm partially anticipated the Cartesian philosophers, has rarely seemed satisfactory. It was opposed at the time by the monk Gaunilo, in his Liber pro Insipiente, on the ground that we cannot pass from idea to reality. The same criticism is made by several of the later schoolmen, among others by Aquinas, and is in substance what Kant advances against all ontological proof. Anselm replied to the objections of Gaunilo in his Liber Apologeticus. The existence of God being thus held proved, he proceeds to state the rational grounds of the Christian doctrines of creation and of the Trinity. With reference to this last, he says we cannot know God from himself, but only after the analogy of his creatures; and the special analogy used is the self-consciousness of man, its peculiar double nature, with the necessary elements, memory and intelligence, representing the relation of the Father to the Son. The mutual love of these two, proceeding from the relation they hold to one another, symbolizes the Holy Spirit. The further theological doctrines of man, original sin, free will, are developed, partly in the Monologion, partly in other mixed treatises. Finally, in his greatest work, Cur Deus homo, he undertakes to make plain, even to infidels, the rational necessity of the Christian mystery of the atonement. The theory rests on three positions: that satisfaction is necessary on account of God’s honour and justice; that such satisfaction can be given only by the peculiar personality

title: Page:EB1911 - Volume 02.djvu/93


text:
User talk:202.45.119.23

A from this account or IP address, which appeared to be a test edit, was removed or reverted. Please use the sandbox for this purpose. The community portal has information on contributing to this library. Beeswaxcandle (talk) 02:39, 30 July 2012 (UTC)

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Page:Blaise Pascal works.djvu/245

HEN I see the blindness and the wretchedness of man, when I regard the whole silent universe, and man without light, left to himself, and, as it were, lost in this corner of the universe, without knowing who has put him there, what he has come to do, what will become of him at death, and incapable of all knowledge, I become terrified, like a man who should be carried in his sleep to a dreadful desert island, and should awake without knowing where he is, and without means of escape. And thereupon I wonder how people in a condition so wretched do not fall into despair. I see other persons around me of a like nature. I ask them if they are better informed than I am. They tell me that they are not. And thereupon these wretched and lost beings, having looked around them, and seen some pleasing objects, have given and attached themselves to them. For my own part, I have not been able to attach myself to them, and, considering how strongly it appears that there is something else than what I see, I have examined whether this God has not left some sign of Himself.

I see many contradictory religions, and consequently all false save one. Each wants to be believed on its own authority, and threatens unbelievers. I do not therefore believe them. Every one can say this; every one can call himself a prophet. But I see the Christian religion wherein prophecies are fulfilled; and that is what every one cannot do.

And what crowns all this is prediction, so that it should not be said that it is chance which has done it.

title: Page:Blaise Pascal works.djvu/245


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Page:Blaise Pascal works.djvu/273

HEREFORE I reject all other religions. In that way I find an answer to all objections. It is right that a God so pure should only reveal Himself to those whose hearts are purified. Hence this religion is lovable to me, and I find it now sufficiently justified by so divine a morality. But I find more in it.

I find it convincing that, since the memory of man has lasted, it was constantly announced to men that they were universally corrupt, but that a Redeemer should come; that it was not one man who said it, but innumerable men, and a whole nation, expressly made for the purpose, and prophesying for four thousand years. This is a nation which is more ancient than every other nation. Their books, scattered abroad, are four thousand years old.

The more I examine them, the more truths I find in them: an entire nation foretell Him before His advent, and an entire nation worship Him after His advent; what has preceded and what has followed; in short, people without idols and kings, this synagogue which was foretold, and these wretches who frequent it, and who, being our enemies, are admirable witnesses of the truth of these prophecies, wherein their wretchedness and even their blindness are foretold.

I find this succession, this religion, wholly divine in its authority, in its duration, in its perpetuity, in its morality, in its conduct, in its doctrine, in its effects. The frightful darkness of the Jews was foretold. ''Eris palpans in meridie. Dabitur liber scienti literas, et dicet: Non possum legere.'' While the sceptre was still in the hands of the first foreign usurper, there is the report of the coming of Jesus Christ.

title: Page:Blaise Pascal works.djvu/273


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Page:Blaise Pascal works.djvu/292

HE beginning.—Miracles enable us to judge of doctrine, and doctrine enables us to judge of miracles.

There are false miracles and true. There must be a distinction, in order to know them; otherwise they would be useless. Now they are not useless; on the contrary, they are fundamental. Now the rule which is given to us must be such, that it does not destroy the proof which the true miracles give of the truth, which is the chief end of the miracles.

Moses has given two rules: that the prediction does not come to pass (Deut. xviii.), and that they do not lead to idolatry (Deut. xiii.); and Jesus Christ one.

If doctrine regulates miracles, miracles are useless for doctrine.

If miracles regulate…

Objection to the rule.—The distinction of the times. One rule during the time of Moses, another at present.

Miracle.—It is an effect, which exceeds the natural power of the means which are employed for it; and what is not a miracle is an effect, which does not exceed the natural power of the means which are employed for it. Thus, those who heal by invocation of the devil do not work a miracle; for that does not exceed the natural power of the devil. But…

The two fundamentals; one inward, the other outward; grace and miracles; both supernatural.

title: Page:Blaise Pascal works.djvu/292


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Page:The Works of J. W. von Goethe, Volume 6.djvu/502

468 Cardano's attraction was the fair sex, whilst Ferrand had a passion for gambling. The former was thoughtless and haughty, the latter suspicious and reserved. It happened, at a time when Cardano was accidentally obliged to break off a certain tender attachment, that he left a beautiful little pet spaniel behind him. He soon procured another, which he afterward presented to a second lady, from whom he was about to separate; and from that time, upon taking leave of every new female friend with whom he had become intimate, he invariably presented her with a similar little spaniel. Ferrand was aware of Cardano's peculiar habit in this respect, but he never paid much attention to the circumstance.

"The different pursuits of the two friends at length caused a long separation between them; and, when they next met, Ferrand had become a married man, and was leading the life of a country gentleman, Cardano spent some time with him, either at his house or in the neighbourhood, where, as he had many relations and friends, he resided for nearly a year.

"Upon his departure, Ferrand's attention was attracted by a very beautiful spaniel of which his wife had lately become possessed. He took it in his arms, admired its beauty, stroked it, praised it, and inquired where she had obtained so charming an animal. She replied, 'From Cardano.' He was at once struck with the memory of bygone times and events, and with a recollection of the significant memorial with which Cardano was accustomed to mark his insincerity: he felt oppressed with the indignity of an injured husband, raged violently, flung the innocent little animal with fury to the earth, and ran from the apartment amid the cries of the spaniel and the supplications of his astonished wife. A fearful dispute and countless disagreeable consequences ensued, which, though they did not produce an actual divorce, ended in a mutual


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Rh agreement to separate; and a ruined household was the termination of this adventure."

The story was not quite finished when Eulalia entered the apartment. She was a young lady whose society was universally sought after; and she formed one of the most attractive ornaments of the club,—an accomplished woman and successful authoress.

The female caricatures were laid before her with which a clever artist had sinned against the fair sex, and she was invited to defend her good sisterhood.

"Probably," said Amelia, "a collection of these charming portraits is intended for the almanac, and possibly some celebrated author will undertake the witty task of explaining in words what the ingenious artist has represented in his pictures."

Sinclair felt that the pictures were not worthy of utter condemnation; nor could he deny that some sort of explanation of their meaning was necessary, as a caricature which is not understood is worthless, and is, in fact, only valuable for its application. For, however the ingenious artist may endeavour to display his wit, he cannot always succeed; and without a title or an explanation his labour is lost: words alone can give it value.

Amelia.—Then, let words bestow a value upon this little picture. A young lady has fallen asleep in an armchair, having been engaged, as it appears, with some sort of writing. Another lady, who stands by weeping, presents a small box, or something else, to her companion. What can it mean?

Sinclair.—Am I, after all, to explain it, notwithstanding that the ladies seem but ill disposed both to caricatures and their expounders? I am told that it is intended to represent an authoress, who was accustomed to compose at night: she always obliged her maid to hold her inkstand, and forced the poor creature to remain in that posture, even when she herself


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Aunt Jane's Nieces on the Ranch

CHAP. 1. UNCLE JOHN DECIDES

2. EL CAJON RANCH

3. THAT BLESSED BABY!

4. LITTLE JANE’S TWO NURSES

5. INEZ THREATENS

6. A DINNER WITH THE NEIGHBORS

7. GONE!

8. VERY MYSTERIOUS

9. A FRUITLESS SEARCH

10. CONJECTURES AND ABSURDITIES

11. THE MAJOR ENCOUNTERS THE GHOST

12. ANOTHER DISAPPEARANCE

13. THE WAY IT HAPPENED

14. PRISONERS OF THE WALL

15. MILDRED CONFIDES IN INEZ

16. AN UNEXPECTED ARRIVAL

17. THE PRODIGAL SON

18. LACES AND GOLD

19. INEZ AND MIGUEL

20. MR. RUNYON’S DISCOVERY

21. A FORTUNE IN TATTERS

22. FAITHFUL AND TRUE

title: Aunt Jane's Nieces on the Ranch


text: Talk:Aunt Jane's Nieces on the Ranch

title: Talk:Aunt Jane's Nieces on the Ranch