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now come to our second main topic, the psychology of interest. I begin with a brief descriptive account. Interest is first active, projective, or propulsive. We take interest. To be interested in any matter is to be actively concerned with it. Mere feeling regarding a subject may be static or inert, but interest is dynamic. Second, it is objective. We say a man has many interests to care for or look after. We talk about the range of a man's interests, his business interests, local interests, etc. We identify interests with concerns or affairs. Interest does not end simply in itself, as bare feelings may, but is embodied in an object of regard. Third, interest is personal; it signifies a direct concern; a recognition of something at stake, something whose outcome is important for the individual. It has its emotional as well as its active and objective sides. Patent law or electric inventions


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Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/47

Rh By those lids whose jetty fringe

Kiss thy soft cheeks' blooming tinge

By those wild eyes like the roe,

3. By that lip I long to taste;

By that zone-encircled waist;

By all the token-flowers that tell

What words can never speak so well;

By love's alternate joy and woe,

4. Maid of Athens! I am gone:

Think of me, sweet! when alone.

Though I fly to Istambol,

Athens holds my heart and soul:

Can I cease to love thee? No!

Athens, 1810. [First published, Childe Harold, 1812 (4to).] Notes

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


text: Interest and Effort in Education/Chapter 2


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/91

Rh VERSES FOUND IN A SUMMER-HOUSE AT HALES-OWEN.

REMEMBER THEE! REMEMBER THEE!

Notes


text:
Wikisource talk:WikiProject Hinduism

Possible goals for 2013
This is probably more than a bit presumptuous on my part, but I have started a discussion at w:Wikipedia talk:WikiProject Religion in the English wikipedia asking what if any sort of goals we might be able to reasonably set for the next year, in wikipedia and other WF sites as well. I figured the wikipedia probably gets more attention, which is why I started the discussion there. But I would be very interested in seeing any input regarding what the editors here think might be the areas here most in need or meriting additional attention. Maybe, and at this point it is just a maybe, maybe we might be able to get some input on such topics if we have some idea what it is we really need to work on. Anyway, I would welcome any input anyone here might have. John Carter (talk) 19:42, 4 November 2012 (UTC)

title: Wikisource talk:WikiProject Hinduism


text: Dictionary of National Biography, 1885-1900/Hope-Scott, James Robert


text: Dictionary of National Biography, 1885-1900/Hopkin, Lewis


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


text:
Wikisource talk:WikiProject Jewish Texts

Possible goals for 2013
This is probably more than a bit presumptuous on my part, but I have started a discussion at w:Wikipedia talk:WikiProject Religion in the English wikipedia asking what if any sort of goals we might be able to reasonably set for the next year, in wikipedia and other WF sites as well. I figured the wikipedia probably gets more attention, which is why I started the discussion there. But I would be very interested in seeing any input regarding what the editors here think might be the areas here most in need or meriting additional attention. Maybe, and at this point it is just a maybe, maybe we might be able to get some input on such topics if we have some idea what it is we really need to work on. Anyway, I would welcome any input anyone here might have. John Carter (talk) 19:44, 4 November 2012 (UTC)


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


text: Dictionary of National Biography, 1885-1900/Hopkins, Ezekiel


text: Dictionary of National Biography, 1885-1900/Hopkins, John (d.1570)


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/92

60 TO TIME.

Notes


text: Dictionary of National Biography, 1885-1900/Hopkins, John (fl.1700)


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


text: Dictionary of National Biography, 1885-1900/Hopkins, Matthew


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


text: Dictionary of National Biography, 1885-1900/Hopkins, William (fl.1674)


text: Dictionary of National Biography, 1885-1900/Hopkins, William (1647-1700)


text: Dictionary of National Biography, 1885-1900/Hopkins, William (1706-1786)


text: Dictionary of National Biography, 1885-1900/Hopkins, William (1793-1866)


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


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


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


text: Dictionary of National Biography, 1885-1900/Hopley, Edward William John


text: Dictionary of National Biography, 1885-1900/Hopper, Humphrey


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


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


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/101

Rh

Notes


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


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


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


text: Dictionary of National Biography, 1885-1900/Hopton, Arthur


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


text: Dictionary of National Biography, 1885-1900/Hopton, Ralph


text: Dictionary of National Biography, 1885-1900/Hopton, Susanna


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


text: Dictionary of National Biography, 1885-1900/Horbery, Matthew


text: Dictionary of National Biography, 1885-1900/Horden, Hildebrand


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


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


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


text: Dictionary of National Biography, 1885-1900/Hornblower, Jonathan


text: Dictionary of National Biography, 1885-1900/Hornby, Phipps


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


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


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


text: Dictionary of National Biography, 1885-1900/Horne, Robert (1519?-1580)


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/102

70

SONNET.

TO GENEVRA.

Variants Notes


text: Dictionary of National Biography, 1885-1900/Horne, Robert (1565-1640)


text: Dictionary of National Biography, 1885-1900/Horne, Thomas (1610-1654)


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


text: User talk:182.182.90.94

title: User talk:182.182.90.94


text: User talk:2.185.57.237

title: User talk:2.185.57.237


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Page:John Dewey's Interest and Effort in Education (1913).djvu/20

 that is not artificially surrounded with diverting circumstances. The spoiled child who does only what he likes is an inevitable outcome.

The theory is intellectually as well as morally harmful. Attention is never directed to the essential and important facts, but simply to the attractive wrappings with which the facts are surrounded. If a fact is repulsive or uninteresting, it has to be faced in its own naked character sooner or later. Putting a fringe of fictitious interest around it does not bring the child any nearer to it than he was at the outset. The fact that two and two make four is naked fact which has to be mastered in and of itself. The child gets no greater hold upon the fact by having attached to it amusing stories of birds or dandelions than if the simple naked fact were presented to him. It is self-deception to suppose that the child is being interested in the numerical relation. His attention is going out to and taking in only the amusing images associated with this relation. The theory thus defeats its own end. It would be more straightforward to recognize at the outset that certain facts having little or no


text:
User talk:86.171.193.195

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

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title: User talk:86.171.193.195


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Page:John Dewey's Interest and Effort in Education (1913).djvu/21

 interest, must be learned and that the only way to deal with them is through effort, the power of putting forth activity independently of any external inducement. In this way only is the discipline, the habit of responding to serious matters, formed which is necessary for the life that lies ahead of the child.

I have attempted to set forth the respective claims of each side of the discussion. A little reflection will convince us that the strong point in each argument lies not so much in what it says in its own behalf as in its attacks on the weak places of the opposite theory. Each theory is strong in its negations rather than in its position. It is not unusual, though somewhat surprising, that there is generally a common principle unconsciously assumed at the basis of two theories which to all outward appearances are the extreme opposites of each other. Such a common principle is found on the theories of effort and interest in the one-sided forms in which they have already been stated.

The common assumption is that of the externality of the object, idea, or end to be mastered


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/103

Rh SONNET.

TO GENEVRA.

FROM THE PORTUGUESE.

"TU MI CHAMAS"

Variants Notes


text:
Page:John Dewey's Interest and Effort in Education (1913).djvu/22

 to the self. Because the object or end is assumed to be outside self it has to be made interesting; to be surrounded with artificial stimuli and with fictitious inducements to attention. Or, because the object lies outside the sphere of self, the sheer power of "will," the putting forth of effort without interest, has to be appealed to. The genuine principle of interest is the principle of the recognized identity of the fact to be learned or the action proposed with the growing self; that it lies in the direction of the agent's own growth, and is, therefore, imperiously demanded, if the agent is to be himself. Let this condition of identification once be secured, and we have neither to appeal to sheer strength of will, nor to occupy ourselves with making things interesting.

The theory of effort means a virtual division of attention and the corresponding disintegration of character, intellectually and morally. The great fallacy of the so-called effort theory is that it identifies the exercise and training of mind with certain external activities and certain external results. It is supposed that, because a child is occupied at some outward task and because


text:
Page:The Works of Lord Byron (ed. Coleridge, Prothero) - Volume 3.djvu/104

72

Notes


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Sonnet (2)

Variants


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Page:John Dewey's Interest and Effort in Education (1913).djvu/23

 he succeeds in exhibiting the required product, that he is really putting forth will, and that definite intellectual and moral habits are in process of formation. But, as a matter of fact, the exercise of will is not found in the external assumption of any posture; the formation of moral habit cannot be identified with ability to show up results at the demand of another. The exercise of will is manifest in the direction of attention, and depends upon the spirit, the motive, the disposition in which work is carried on.

A child may externally be entirely occupied with mastering the multiplication table, and be able to reproduce that table when asked to do so by his teacher. The teacher may congratulate himself that the child has been exercising his will power so as to form right habits. Not so, unless right habit be identified with this ability to show certain results when required. The question of educative training has not been touched until we know what the child has been internally occupied with, what the predominating direction of his attention, his feelings, his disposition has been while he has been engaged upon this task.


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Sonnet (1)

Notes


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Page:John Dewey's Interest and Effort in Education (1913).djvu/24

 If the task appeals to him merely as a task, it is as certain psychologically, as is the law of action and reaction physically, that the child is simply engaged in acquiring the habit of divided attention; that he is getting the ability to direct eye and ear, lips and mouth, to what is present before him so as to impress those things upon his memory, while at the same time he is setting his thoughts free to work upon matters of real interest to him.

No account of the educative training actually secured is adequate unless it recognizes the division of attention into which the child is being educated, and faces the question of what the worth of such a division may be. External mechanical attention to a task as a task is inevitably accompanied by random mind-wandering along the lines of the pleasurable.

The spontaneous power of the child, his demand for realization of his own impulses, cannot be suppressed. If the external conditions are such that the child cannot put his activity into the work to be done, he learns, in a most miraculous way, the exact amount of attention that has


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Page:John Dewey's Interest and Effort in Education (1913).djvu/25

 to be given to this external material to satisfy the requirements of the teacher, while saving up the rest of his powers for following out lines of suggestion that appeal to him. I do not say that there is absolutely no moral training involved in forming these habits of external attention, but I say that there is also a question of moral import as to the formation of habits of intellectual dissipation.

While we are congratulating ourselves upon the well-disciplined habits which the pupil is acquiring (judged by his ability to reproduce a lesson when called upon) we forget to commiserate ourselves because his deeper nature has secured no discipline at all, but has been left to follow its own caprices and the disordered suggestions of the moment. I do not see how anyone can deny that the training of habits of imagination and lines of emotional indulgence is at least equally important with the development of certain outward habits of action. For myself, when it comes to the moral question, not merely to that of practical convenience, I think it is infinitely more important. Nor do I see how anyone at all


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Impromptu, in Reply to a Friend

Variants Notes

К NN (Когда из глубины души моей угрюмой — Байрон/Гнедич)


text: The Royal Navy, a History from the Earliest Times to the Present/Volume 1


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Remember thee! Remember thee!

Notes


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Verses found in a Summer-house at Hales-Owen

Notes


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Maid of Athens, ere we part

Variants Notes

Atheňanko, než dál jdem Ζωη μου, σασ αγαπω


text:
The Works of Lord Byron (ed. Coleridge, Prothero)/Poetry/Volume 3/Lines in the Travellers' Book at Orchomenus

Notes


text:
1922 Encyclopædia Britannica/Verhaeren, Émile

VERHAEREN, ÉMILE (1855-1916), Belgian poet (see ), produced in 1912 a tragedy, Hélène de Sparte, which was performed in German and Russian, besides French. His later poems include Les Rythmes souverains (1910); Les Villes à pignons (1910); Les Fleurs du Soir (1911); Les Plaines (1911) and Les Blés Mouvants (1912). On the outbreak of the World War Verhaeren came to England, where he received hon. degrees from various universities. During his exile he published Les Ailes rouges de la Guerre. He was killed at Rouen while attempting to enter a moving train, Nov. 27 1916.


text: Page:Memories of Virginia.djvu/105

title: Page:Memories of Virginia.djvu/105


text:
Sonnet, to Genevra ("Thine eyes' blue tenderness, thy long fair hair")

 * "Sonnet" in The Corsair (1814).
 * "Sonnet" in The Works of Lord Byron (1904).


text:
Sonnet, to Genevra ("Thy cheek is pale with thought, but not from woe")

 * "Sonnet" in The Corsair (1814).
 * "Sonnet" in The Works of Lord Byron (1904).


text:
Page:Memories of Virginia.djvu/107

The Wardens Pew is marked by small plates giving the names of the early Church officers, one of which bears the name of Baldwin Matthews, 1695, grandson of Governor Matthews, the great great grandfather of Rev. John Matthews, of Essex County. On a larger tablet is inscribed:

This memorial has been erected by Mrs. LeRoy Sunderland Smith, President, and the New York State Chapter of the Daughters of Founders and Patriots of America, May 13, 1907.

Each pew stands a memorial "To Great Virginians." The church has been most appropriately styled The Colonial Abbey of our country, making the memorial not only a Mecca but a shrine of America.

King Edward VII has presented a Bible, and President Roosevelt a reading desk, "In Memorium." The Bible given by Governor Matthews, I am told, is still extant "a holy of holy relic."

The Restoration of Old Bruton Church, under the direction of the Rector, W. A. R. Goodwin, is one of the most pleasing tributes to the

title: Page:Memories of Virginia.djvu/107


text:
Page:Field Notes of Junius Henderson, Notebook 1.djvu/45

 {|
 * " || " || Sharpening ax || .25
 * " || " || Jacob Farm fixing dredge rings || .25
 * " || 9 || Woody Bros. Hygiene provisions & rope || .80
 * " || " || Fruit -- || .80
 * " || " || Burson Meat Market, Loveland Meat || .25
 * " || " || Loveland Market provisions || .80
 * " || " || Lloyd Fisher Berthoud 3 doz. eggs || .55
 * " || 10 || Johnson Bros. Loveland horse feed || .25
 * " || 11 || Ferguson & son wire & curry Loveland || .30
 * " || 11 || Model Meat Market meat [Loveland] || .25
 * " || " || D. L. Jowue oats [Loveland] || .80
 * " || " || E. L. Smith provisions [Loveland] || 2.35
 * " || " || Hickman Hdw. Co. stensils [Loveland] || .75
 * || || || 45.05
 * " || " || E. L. Smith fruit [Loveland] || 1.20
 * " || 12 || Sexton Bros provisions Fort Collins || .75
 * " || " || Galbraith's Market [provisions] [Fort Collins] || .80
 * " || " || ?? Rent of wagon see below Fort C. || .50
 * " || " || ?? Milk (in voucher 15) [Fort Collins] || .20 3.45
 * || || || 48.50
 * " || 15 || Cols. Bakery [Fort Collins] || 1.85
 * " || " || W. S. Bell oats [Fort Collins] || .75
 * " || " || Jno E. White packing boxes [Fort Collins] || .30
 * " || " || C. J. Nelson repairs [Fort Collins] || 11.20
 * " || " || Rent of wagon Joe Wagons || .50
 * " || 18 || P. Mosks meat || .80
 * || || || 73.80
 * }
 * " || " || E. L. Smith fruit [Loveland] || 1.20
 * " || 12 || Sexton Bros provisions Fort Collins || .75
 * " || " || Galbraith's Market [provisions] [Fort Collins] || .80
 * " || " || ?? Rent of wagon see below Fort C. || .50
 * " || " || ?? Milk (in voucher 15) [Fort Collins] || .20 3.45
 * || || || 48.50
 * " || 15 || Cols. Bakery [Fort Collins] || 1.85
 * " || " || W. S. Bell oats [Fort Collins] || .75
 * " || " || Jno E. White packing boxes [Fort Collins] || .30
 * " || " || C. J. Nelson repairs [Fort Collins] || 11.20
 * " || " || Rent of wagon Joe Wagons || .50
 * " || 18 || P. Mosks meat || .80
 * || || || 73.80
 * }
 * " || " || W. S. Bell oats [Fort Collins] || .75
 * " || " || Jno E. White packing boxes [Fort Collins] || .30
 * " || " || C. J. Nelson repairs [Fort Collins] || 11.20
 * " || " || Rent of wagon Joe Wagons || .50
 * " || 18 || P. Mosks meat || .80
 * || || || 73.80
 * }
 * " || " || Rent of wagon Joe Wagons || .50
 * " || 18 || P. Mosks meat || .80
 * || || || 73.80
 * }
 * || || || 73.80
 * }
 * }


text:
1922 Encyclopædia Britannica/Vermont

VERMONT (see ).—The pop. of the state was 352,428 in 1920 as compared with 355,956 in 1910, a loss of 3,528 or 1%. This was the first time that the pop. had been less than in the preceding decade, though several times the gain had been very slight. The movement within the state was distinctly toward the urban districts. Of the total pop. of 1900 22% lived in cities and villages of 2,500 and over, in 1920 27.8%, and in 1920 31.2%. Of the 14 counties only six show an increase in population. The number of towns showing a decrease was 186 in a total of 248. There is no radical change in the character of the population, the proportions of native and foreign remaining about the same, with a tendency toward increase of Canadian immigrants. The following are the cities having a pop. of 5,000 or over and the percentage of increase for the decade:—

History.—In 1915 a workmen's compensation law was enacted, denying common-law defences to those employers who did not elect to operate under the provisions of the law. The statute covers all public and industrial employment except domestic service and cases where 10 or less are employed. Beginning in 1912 a series of Acts was passed leading to the organization of a state Board of Charities and Probation and more systematic provisions for the care of dependent, neglected and delinquent children. This movement has been extended to include widows' pensions in certain cases. In 1917 an important step was taken in the direction of coördinating the work of some of the many state departments, commissions, and boards. A state Board of Control was established by law, composed of the governor of the state, the state treasurer, the auditor of accounts, the director of state institutions, and a fifth person to be appointed biennially by the governor and Senate. This Board of Control meets regularly once a month. All state boards, institutions, commissions, officers and departments, other than judicial officers, must make monthly reports to the Board of Control. The Board has general supervisory powers over the various state activities, and may investigate any phase of their work. The Board makes its report biennially to the state Legislature.

Up to the signing of the Armistice Vermont had supplied for the World War over 15,000 men. Some of this number had gone across the line and enlisted with the Canadian forces before the spring of 1917. Of those in service more than one-half were sent over-seas. The deaths were: killed in action, 119; died of wounds, 47; total deaths, 612. The total wounded were 778. Total casualties recorded were 1,390.

The state has remained consistently Republican in politics since 1856, not excepting 1912, the year of the Progressive party campaign. The recent governors of the state, all Republican, have been: John A. Mead, 1910-2; Allen M. Fletcher, 1912-5; Charles W. Gates, 1915-7; Horace F. Graham, 1917-9; Percival W. Clement, 1919-21; James A. Hartness, 1921-.

 * (G. G. G.)

title: 1922 Encyclopædia Britannica/Vermont


text:
Page:Memories of Virginia.djvu/108

 tercentennial year, and no one better equipped to carry out the memorial to honor the past. Mr. Goodwin is a member of a family of distinguished Churchmen, with love of State and Country, to revere memories of the Founding Men of America.

The expense of restoration is a free-will offering—$27,000, and a fund is being raised for the perpetual maintenance of the Mecca Church, that is not only regarded the Colonial Abbey of our country but a shrine to perpetuate eternal memories of great men and great deeds—men whom the world delight to honor.

The Jamestown Church was occupied by the Royal Governors. The Bruton Church was erected thirty-three years after the death of Governor Matthews, by Governor Spottswood, making Bruton Church eldest daughter of the Jamestown church and "heir by right" held the relics and belongings of the Mother church, including the gold communion service and other relics of great value.

The first Jamestown church of wood logs was built 1607; rebuilt in brick 1639; that became in time a ruin—only a tower left of her former glory. The Colonial Dames of America have done a noble work in restoring the Island Church upon original lines. The chair of the Royal Governors will no doubt be placed therein as a feature of the period. Nor was Jamestown church without a bell to ring out tidings of joy and sorrow, and the reproduction of the old bell, bearing the name of Pocahontas, is a popular memorial, and while the Jamestown church may not stand so pre-eminent for Colonial memories as the

title: Page:Memories of Virginia.djvu/108


text:
Page:Weird Tales volume 36 number 02.djvu/14

 whichever one is the dream, wouldn't bother me much—I'd know that it wasn't real, whatever happened."

He looked ruefully at himself. "As it is, I've got two lives to worry about. Not that Khal Kan does much worrying!"

His puzzled reverie was broken by the sleepy voice of his wife, calling a mechanical warning from the bedroom.

"Henry, you'd better hurry or you'll be late at the office."

"Yes, Emma," he replied dutifully, and hastened his toilet.

He loved his wife. At least, Henry Stevens loved her—whether or not Henry was real.

UT Golden Wings! There was a girl! His pulse still raced as he remembered her beauty, when he had seen her through Khal Kan's eyes.

How the devil was Khal Kan going to get out of the trap into which the girl's beauty had led him?

He couldn't guess what the reckless young prince would do—for Khal Kan and Henry Stevens had nothing in common in their personalities.

"Oh, forget it!" Henry advised himself irritably. "Thar must be a dream. Let Khal Kan worry about it, when the dream comes back tonight."

But he couldn't forget so easily. As he drove to town in his sedate black coupe, he kept turning the problem over in his mind. And he found himself brooding about it that afternoon over his statements, at his desk in the big insurance office.

If Khal Kan didn't get away, his father might send an expedition out of Jotan to search for him. And that would weaken Jotan at a time when the Bunts were menacing it. He must—

"Stevens, haven't you finished that Blaine statement yet?" demanded a loud voice beside his desk.

Henry started guiltily. It was Carson, the wasp-like little office manager, who stood glowering down at him.

"I—I was just starting it," Henry said hastily, grabbing the neglected papers.

"Just starting it?" Carson's thin lips tightened. "Stevens, you've got to pull yourself up. You're getting entirely too dreamy and inefficient lately. I see you sitting here and staring at the wall for hours. What's the matter with you, anyway?"

"Nothing, Mr. Carson," Henry said panically. Then he amended, "I've had a few troubles on my mind lately. But I won't let them interfere with my work again."

"I wouldn't, if I were you," advised the waspish little man ominously, and departed.

Henry felt a cold chill. There had been a significant glitter in Carson's spectacled eyes. He sensed himself on the verge of a terrifying precipice—of losing his job.

"If I don't forget about Thar, I will be in trouble," he muttered to himself. "I can't go on this way."

As he mechanically added figures, he was alarmedly trying to figure out a way to rid himself of this obsession.

If he only knew which was reality and which was dream! That was what his mind always came back to, that was the key of his troubles.

If, for instance, he could learn for a certainty that Khal Kan and his life in Thar were merely a dream, as they seemed, then he wouldn't brood about them. There wouldn't be any point in worrying about what happened in a dream.

On the other hand, if he should learn that his life as Khal Kan was real, and that Henry Stevens and his world were the dream, then that too would relieve his worries. It wouldn't matter much if Henry Stevens lost his job—if Henry were only a dream.

Henry was fascinated, as always, by that


text:
Page:Memories of Virginia.djvu/109

 church, the church of the Colonial Governors, it will always be a point of interest to Pilgrims of the James, as the first church of the Pioneers of our country.

At the two hundred and thirteenth annual commencement of the Old Crown College of William and Mary, at Williamsburg, Virginia, June 8th, the degree of LL.D. was conferred upon Col. George Clinton Batcheller, of New York City, who is a native son of Massachusetts,—an honor to the Old Bay State to add another tide-water episode—to enhance memories of Virginia.

The enclosed note from Col. Batcheller gives a key note of fraternity. Perhaps the trustees recalled the incident when the Colonial troops, 1775, called upon Congress for a Commander-in-Chief, when Mr. John Adams quietly remarked, "Mr. Washington lives in Virginia"; practically his suggestion was a nomination of "The Great Virginian" who became leader.

"Then none was for the party,

And all were for the State,

Then the great men helped the poor, And the poor men loved the great."

If other rich men would follow the example of Dr. Batcheller the old college of William and Mary could be made The Pride of Our Country, the Mecca of Historical Research, the Mother Home of Education.

Macauley said truely, "A people which takes no pride in the noble achievements of their remote ancestors will never achieve anything

title: Page:Memories of Virginia.djvu/109


text:
Page:Weird Tales volume 36 number 02.djvu/15

 thought. He looked around the sunlit office, the neat desks and busy men and girls, with a flash of derisive superiority.

"You may none of you be real at all," he thought. "You may all just be part of Khal Kan's nightly dream."

That was always a queer thought, that idea that Earth and all its people, including himself, were just a dream of the prince of Jotan.

"I wish to heaven I knew," Henry muttered baffledly for the thousandth time. "There must be some way to find out which is real."

Yet he could see no test that would give proof. He had thought of and had tried many things during his life, to test the matter.

Several times, he had stayed up all night without sleep. He had thought that if he did not sleep and hence did not dream, it would break the continuity of the dreamlife of Khal Kan.

But it had had no effect. For when he finally did sleep, and dreamed that he awoke as Khal Kan, it merely seemed to Khal Kan that he had dreamed he was Henry Stevens, staying up a night without sleep—that he had dreamed two days and a night of the unreal life of Henry Stevens.

No, that had failed as a test. Nor was there any other way. If he could be sure that while he was sleeping and living the dream-life of Khal Kan, the rest of Earth remained real—that would solve the problem.

The other people of Earth were sure they had remained in existence during his sleep. But, if they were all just figments of dream, their certainty of existence was merely part of the dream.

It was maddening, this uncertainty! He felt that it would drive him to insanity if the puzzle persisted much longer. Yet how was he to solve the riddle?

"Maybe a good psychoanalyst," Henry thought doubtfully. "A fellow like that might be able to help."

He shrank from his own idea. It would mean telling the psychoanalyst all about his dream-life. And that was something he had not done for years, not since he was a small boy.

When he was a boy, Henry Stevens had confidendy told his family and chums all about his strange dreams—how each night when he slept he was another boy, the boy Khal Kan in Jotan, on the world Thar. He had told them in detail of his life as Khal Kan, of the wonderful black city Jotan, of the red sun and the two pink moons.

His parents had at first laughed at his stories, then had become worried, and finally had forbidden him to tell any more such falsehoods. They had put it all down to a too-vivid imagination.

And his boyhood chums had jeered at his tales, admiring his ability as a liar but rudely expressing their opinions when he had earnestly maintained that he did dream it all, every night.

So Henry had learned not to tell of his dream-life. He had kept that part of his life locked away, and even Emma had never heard of it.

"But still, if a psychoanalyst could help me find out which is real," he thought desperately, "it'd be worth trying—"

HAT afternoon when his work was finished, Henry found himself entering the offices of a Doctor Willis Thorn whom he had heard of as the best psychoalanlyst in the city. He had made an appointment by telephone.

Doctor Thorn was a solidly built man of forty, with the body of a football player, and calm, friendly eyes. He listened with quiet attention as Henry Stevens, slowly at first and then more eagerly, poured out his story.

"And you say the dream continues


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, from night to night?" Doctor Thorn asked. "That's strange. I've never heard of a psychosis quite like that."

"What I want to know is—which is real?" Henry blurted. "Is there any way in which you could tell me whether it's Thar or Earth that's real?"

Doctor Thorn smiled quietly. "I'm not a figment of a dream, I assure you. You see me sitting here, quite real and solid. Too solid, I'm afraid—I've been putting on weight lately."

Henry, puzzledly thoughtful, missed the pleasantry. "You seem real and solid," he admitted, "and so does' this office and everything else, to me. But then I, Henry Stevens, may only be a part of the dream myself—Khal Kan's dream."

Doctor Thorn's brow wrinkled. "I see your point. It's logical enough, from a certain standpoint. But it's also logical that you and I and Earth are real, and that Khal Kan and his world are only an extraordinarily vivid dream your mind has developed as compensation for a monotonous life."

"I don't know," Henry muttered. "When I'm Khai Kan, I'm pretty sure that Henry Stevens is just a dream. But I, Henry Stevens, am not so sure. Of course, Khal Kan isn't the kind of man to brood or doubt much about anything—he's a fighter and reckless adventurer."

Doctor Thorn was definitely interested. "Look here, Mr. Stevens, suppose you write out a complete history of this dreamlife of yours—this life as Khal Kan—and bring it with you the next time. It may help me."

Henry left the office, with his new hope on the wane. He didn't think the psychoanalyst could do much to solve his problem.

After all, he thought depressedly as he drove homeward, there was hardly any way in which you could prove that you really existed. You felt you did exist, everyone around you was sure they did too, but there was no real proof that that whole existence was not just a dream.

His mind came back to Khal Kan's present predicament. How was he going to escape from the drylanders? He brooded on that, through dinner.

"Henry Stevens, you haven't been listening to one word!" his wife's voice aroused him.

Emma's plump, good-natured face was a little exasperated as she peered across the table at him.

"I declare, you're getting more dopey every day!" she told him snappily.

"I'm just sleepy, I guess," Henry apologized. "I think I'll turn in."

She shook her head. "You go to bed earlier every night. It's not eight o'clock yet."

Henry finally was permitted to retire. He felt an apprehensive eagerness as he undressed. What was going to happen to Khal Kan?

He stretched out and lay in the dark room, half dreading and half anticipating the coming of sleep. Finally the dark tide of drowsiness began to roll across his mind.

He knew vaguely that he was falling asleep. He slipped into darkness. And, as always, the dream came at once. As always, he dreamed that he was awaking—

HAL KAN awoke, in the dark, cold tent. His whole back was a throbbing pain, and his bound arms and legs were numb.

He lay thinking a moment of his dream. How real it always seemed, the nightly dream in which he was a timid little man named Henry Stevens, on a queer, drab world called Earth! When he was dreaming—when he was the man Henry Stevens—he even thought that he, Khal Kan, was a dream!

Dreams within dreams—but they meant


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 Remarks.—These most strange-looking Arachnids occur in warmer temperate, and tropical regions of Asia, Africa and America. Their anatomy has not been studied, as yet, by means of freshly-killed material, and is imperfectly known, though the presence of the coxal glands was determined by Macleod in 1884. The proportionately enormous chelae (chelicerae) of the first pair of appendages are not provided with poison glands; their bite is not venomous.

Galeodes has been made the means of a comparison between the structure of the Arachnida and Hexapod insects by Haeckel and other writers, and it was at one time suggested that there was a genetic affinity between the two groups—through Galeodes, or extinct forms similar to it. The segmentation of the prosoma and the form of the appendages bear a homoplastic similarity to the head, pro-, meso-, and meta-thorax of a Hexapod with mandibles, maxillary palps and three pairs of walking legs; while the opisthosoma agrees in form and number of somites with the abdomen of a Hexapod, and the tracheal stigmata present certain agreements in the two cases. Reference to literature (36).

(Original.)

'''Order 6. Pseudoscorpiones = Chelonethi''', also called Chernetidia (see figs. 70, 71, 72).—Prosoma covered by a single dorsal shield, at most furnished with one or two diplostichous lateral eyes; sternal elements obliterated or almost obliterated. Appendages of the 1st pair bisegmented completely chelate, furnished with peculiar organs, the serrula and the lamina. Appendages of 2nd pair very large and completely chelate, their basal segments meeting in the middle line, as in the Uropygi, and provided in front with membranous lip-like processes underlying the proboscis. Appendages of the 3rd, 4th, 5th and 6th pairs similar in form and function, tipped with two claws, their basal segments in contact in the median ventral line. The prae-genital somite wide, not constricted, with large tergal plate, but with its sternal plate small or inconspicuous. Opisthosoma

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 nothing. Khal Kan had long ago quit worrying about his strange dream-life, The wise men of Jotan whom he had consulted had spoken doubtfully of witchcraft Their explanations had explained nothing. And life was too short, there were too many enemies to slay and girls to kiss and flagons to drink, to worry much about dreams.

"But this is no dream, worse luck!" thought Khal Kan, testing his bonds. "The prince of Jotan, trussed up like a damned hyrk—"

He stiffened. A shadow was moving toward him in the dark tent. It bent over him and there was a muffled flash of steel. Amazedly, Khal Kan felt the bonds of his wrists and ankles relax. They had been cut.

The shadow sniggered. "What would you do without little Zoor to take care of you, Prince?"

"Zoor?" Khal Kan's whisper was astonished. "How in the name of—"

"Easily, Prince," sniggered Zoor. "I always carry a flat blade in the sole of my sandal. But it took me all night to get it out and cut myself free. It's almost dawn."

The cold in the tent was piercing. Through a crack in the flap, Khal Kan could see the eastern sky beginning to pale a little. He could also hear the drylanders on guard out there, shuffling to keep warm.

Khal Kan got to his feet while Zoor was freeing Brusul. Then the little man used his sliver of steel to slice a rip through the back wall of the tent. They three slipped out into the starry darkness.

Khal Kan chuckled a little to himself as he remembered how his dream-self—the man Henry Stevens in that dream-world—had worried about his plight. As though there was anything worth worrying about in that.

They did not stop for a whispered consultation until they were well away from the tent in which they had been kept. The whole camp of the drylanders was still, except for an occasional drunken warrior staggering between the dark tents, and the stamping of tethered horses not far away.

"The horses are this way," muttered Brusul. "We can be over the Dragals before these swart-skinned devils know we're gone."

"Wait!" commanded Khal Kan's whisper. "I'm not going without that girl. Golden Wings."

"Hell take your obstinacy!" snarled Brusul. "Do you think you can steal the drylanders' princess right out of their camp? They'd chase us to the end of the world. Beside, what would you want with that little desert-cat who had you flogged raw?"

Khal Kan uttered a low laugh. "She's the only wench I've ever seen who was more than a sweet armful for an idle hour. She's flame and steel and beauty—and by the sun, I'm taking her. You two get horses and wait by the edge of the camp yonder. I'll be along."

He hastened away before they could voice the torrent of objections on their lips. He had taken Zoor's hiltless knife.

Khal Kan made his way through the dark tents to the big pavilion of the dryland chief. He silently skirted its rear wall, stopping here and there to slash the wall and peer inside.

Thus he discovered the compartment of the pavilion in which the girl slept. It had a guttering copper night-lamp whose flickering radiance fell on silken hangings and on a low mass of cushions on which she lay.

Golden Wings' dark head was pillowed on her arm, her long black lashes slumbering on her cheek. Coolly, Khal Kan made an entrance. He delayed to cut strips from the silken hangings, and then approached her.

His big hand whipped the silken gag around Golden Wings' mouth and tied it before she was half-awake. Her eyes


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title: Author:George Gorham Groat


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 raging as she recognized him, and her slim silken figure struggled in his grasp with wildcat fury.

Khal Kan was rough and fast. He got the silken bonds around her hands and feet, and then drew a breath of relief.

"Now we ride for Jotan, my sweet," he whispered mockingly to her as he picked up her helpless figure.

Golden Wings' black eyes blazed into his own, and he laughed.

He kissed her eyelids. "This will have to serve as proof of my affections until we can take this damned gag off, my dear," he mocked.

ER firm body writhed furiously in his grasp as he went out into the starry night. Silently, bearing the girl easily, he made his way through the sleeping camp.

Stamping shadows loomed up at the camp edge, awaiting him. Brusul and Zoor had horses, and the little spy handed Khal Kan a stolen sword.

"You have the girl!" Zoor sniggered. "Even I could not make a theft so daring—to steal the drylanders' princess out of their own camp!"

"We haven't got her out yet, and it's far to Jotan," snarled Brusul. "Let's get out of here."

Khal Kan vaulted into the saddle and drew Golden Wings' struggling silken figure across the saddle-bow. They walked their horses softly eastward till they were out of earshot of the camp, and then they spurred into a gallop.

The cold dawn wind whistled past Khal Kan's face. Far ahead, the black bulk of the Dragals loomed against the paling sky.

He took the gag from Golden Wings' mouth. In the growing light, the cold anger of the girl's face flared at him.

"Dog of Jotan!" she panted. "You'll be staked out in the desert to die the sun-death, for this crime."

"I didn't free your mouth for words, my dear," replied Khal Kan. "But for this"

Her lips writhed under his kiss. His laughter pealed bade on the wind as he straightened again in the saddle.

Golden Wings sobbed with rage. "You'll not be killed at once," she promised breathlessly. "It will take time to think up a death appropriate for you. Even the sun-death would be too easy."

"That's the way I like to hear a girl talk," applauded Khal Kan. "Hell take these wenches who are all softness and whimpers. We'll get along, my pet."

They were still far from the first ridges of the Dragals when the crimson sun came up to light their way. Brusul turned his battered face back to stare across the ocher sands, and then swore and pointed to a remote, low wisp of dust back on the western horizon.

"There they come! They're following our tracks, curse them!"

"We can lose them when we reach the mountains," Khal Kan called easily. "Faster!"

"You'll never reach the Dragals," taunted Golden Wings, eyes sparkling now. "My father's horses are swift, Jotan dogs!"

They spurred on. The first low red ridges of the Dragals seemed tantalizingly far away. The sun was rising higher, and its blistering heat had already dispelled the coolness of dawn.

The crimson orb hung almost directly overhead, and they were still hours from the ridges, when Zoor's pony tripped and went down. It rolled with a broken neck as the little man darted nimbly from the saddle.

Khal Kan reined up and came riding back. The dust-cloud of their pursuers was ominously big and close.

"Ride on!" Zoor cried, his wizened face unperturbed. "You can make the ridges without me."


text:
1922 Encyclopædia Britannica/Verrall, Arthur Woollgar

VERRALL, ARTHUR WOOLLGAR (1851-1912), English classical scholar, was born at Brighton Feb. 5 1851. He was the son of a solicitor, and was educated at Wellington and at Trinity College, Cambridge, where he graduated as second classic in 1873, becoming fellow and tutor of his college. He published editions of many classical plays, especially the Medea, Agamemnon and Choephoroe. In 1895 appeared Euripides the Rationalist, followed in 1905 and 1910 by editions of most of Euripides' plays. He was an original critic, with views of his own, often expounded in the Classical Review and other journals. In February 1911 he was appointed to fill the new King Edward VII. professorship of Literature at Cambridge, which had been endowed by Sir Harold Harmsworth, later Viscount Rothermere. He died at Cambridge June 18 1912.


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 "We can't make them," Khal Kan denied coolly. "And it's not our way to separate in face of danger."

He dismounted. Golden Wings was looking westward with exultation in her black eyes. "Did I not tell you I'd see you caught!" she cried.

Khal Kan cut free her hands and feet. He reached up and set his lips against hers, bruisingly. Then he stepped back, releasing her.

"You can ride back and meet your father's warriors with the glad news that we're here for the taking, my sweet," he told her.

"You're letting her go?" yelled Brusul. "We could hold her hostage."

"No," declared Khal Kan. "I'll not see her harmed in the fight."

He laughed up at her, as she sat in the saddle looking down at him with wide, strangely bewildered eyes.

"Too bad I couldn't get you to Jotan with me, my little desert-cat. "But you'll have the pleasure of seeing us killed. Tell your father's warriors to come with their swords out!"

OR a long moment, Golden Wings looked down at him. Then she set spur to the pony and galloped away to the oncoming dust-cloud.

Khal Kan and his two comrades drew their swords and waited. And soon they saw the force of a hundred drylanders riding up to them. Bladomir was in the lead, his beard bristling. And Golden Wings rode beside him.

"The little hell-cat wants to help kill us," growled Brusul. "You should have slit her throat."

Khal Kan shrugged. "I'd liefer slit my own. Too bad we have to end in a skirmish like this, old friends. I dragged you into it."

"Oh, it's all right, except that we won't be with the armies of Jotan when they go out to meet Egir and the Bunts," muttered Brusul.

The drylanders were not charging. No sword was unsheathed as they came forward, though old Bladomir was frowning blackly. The desert chieftain halted his horse ten paces away, and spoke to Khal Kan in a roaring voice.

"I ought to kill you all, Jotanians, for taking my daughter away with you. But we're a free people. Since she says she goes with you of her own free will, I'll not interfere."

"Of her own free will?" gasped Brusul. "What in the sun's name—"

OLDEN WINGS had dismounted and came toward Khal Kan. Her dark eyes met him levelly. She did not speak, nor did he, as she took his hand.

Bladomir laid a sword-blade across their clasped hands, and tossed a handful of the yellow desert sand upon it. Khal Kan felt his heart in his throat. It was the marriage rite of the drylanders.

Zoor and Brusul were staring unbelievingly, the drylanders sadly. But Golden Wings' red lips were sweet fire under his mouth.

"You said that for each lash-stroke last night, I'd pay a hundred kisses," she whispered. "That will take long—my lord."

He looked earnestly into the brooding sweetness of her face. "No deceptions between us, my little sand-cat!" he said. "When I freed you and let you go to your father, I was gambling that you'd come back—like this."

For a moment her eyes flared surprise and anger. And then she laughed. "No deceptions, my lord! Last night, in my father's pavilion, I knew you were the mate I'd long awaited. But—I thought the lashing would teach you to value me the more!"

Bladomir had mounted his horse. The stoical old desert chieftain and his men


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 1906 Forward 73.80


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1922 Encyclopædia Britannica/Victor Emmanuel III.

VICTOR EMMANUEL III. (1869-), King of Italy (see ). When in 1915 Italy declared war on Austria, the King at once went to the war zone, remaining there until the Armistice, appointing his uncle Ferdinand, duke of Genoa, Royal Luogotenente of the kingdom to act in his stead. At the front he lived in a most unassuming manner at the “Villa Italia” near Udine, and after Caporetto near Padua, constantly visiting the trenches and the most exposed positions, as well as the military hospitals. He took the deepest interest in everything concerning the army and the welfare of the troops; but, although nominally commander-in-chief, he never interfered with the conduct of the operations nor in the matter of appointments, and he allowed himself only the same amount of leave as any other soldier. After the conclusion of the Armistice he returned to Rome on Nov. 14 1918 and had a triumphant reception. He visited Paris and the French front with the Crown Prince (Dec. 19-21), and subsequently London.

After the birth of his son and heir Umberto, Prince of Piedmont (Sept. 15 1904), the King's family was increased by two more daughters, Giovanna, born Nov. 13 1907, and Maria, born Dec. 26 1914. He was devoted to his wife and children, and to study; and he took a special interest in numismatics, having in 1910 and 1913 already published two volumes of his monumental work on the coins of Italy, the Corpus nummorum italicorum. After the war he made over to the nation a large number of royal residences in various parts of Italy, a heritage of the days when Italy was divided into a number of separate states, each with one or more royal or ducal palaces and villas. Among the most famous of these are the Pitti Palace in Florence, the villas of Castello, La Petraia and Poggio a Cajano in the neighbourhood of that town, the royal palaces of Milan, Venice, Genoa, Naples, the villa Capodimonte near Naples and the “Neapolitan Versailles” at Caserta. Some of these buildings were turned into hospitals and homes for war victims, and others into museums.


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 called their farewells, and then rode back westward.

They had left horse and sword for Golden Wings. She rode knee to knee with Khal Kan as they spurred up the sloping sands toward the first red ridges of the Dragals.

Dusk came upon them hours later as they climbed the steep pass toward the highest ridge of the range. One of the pink moons was up and the other was rising. The desert was a vague unreality far behind and below.

"Look back and you can see the campfires of your people," he told the girl.

Her dark head did not turn. "My people are ahead now, in Jotan."

They topped the ridge. A yell of horror burst from Brusul.

"The Bunts are in Galoon! Hell take the green devils—they've marched leagues north in the last two days!"

Khal Kan's fierce rage choked him as he too saw. Far, far to the east beneath the rosy moons, the lowland plain below the Dragals stretched out to the silvery immensity of the Zambrian Sea.

Down there to the right, on the coast, should have shone the bright lights of the city Galoon, southern most port of Jotanland.

But instead the city was scarred by hideous red fires, that smoldered through the night like baleful, unwinking eyes.

"Egir's led the green men farther north than I dreamed!'" Khal Kan muttered. "Oh, damn that traitor! If I had my sword at his throat—"

"We'd best ride hard for Jotan before we're cut off," Zoor cried.

They rode north along the ridges, until the red fires of burning Galoon receded from sight. Then they moved down the western slopes of the mountains, and galloped on north along the easier coast road.

Galloping under the rosy moons, Khal Kan pointed far along the shore to a yellow beacon-fire atop the lighthouse tower outside Jotan.

The square black towers of Jotan loomed sheer on the edge of the silver sea, surrounded by the high black wall which had only two openings—a big water-gate on the sea side, and a smaller gate on the other. The rosy moonlight glinted off the arms of sentries posted thick on the wall, and a sharp challenge was flung down as Khal Kan rode up to the closed gate.

Joyful cries greeted the disclosure of his identity. The gates ground slowly open, and he and Golden Wings galloped in with Brusul and Zoor. Khal Kan led the way through the black-paved stone streets of Jotan to the low, brooding mass of the palace.

When, with Golden Wings' hand in his, he hurried into the great domed, torchlit marble Hall of the Kings, he found his father awaiting him.

Kan Abul's iron-hard face seemed even grimmer than usual.

"The Bunts—" Khal Kan began, but the king finished for him.

"I know—the green men have captured and sacked Galoon, led by my traitorous brother. We've been gathering our forces. Tomorrow we march south to attack—it's good you*re in time to join us. But who's this?"

Khal Kan grinned. "I found no Bunts over the Dragais, but I did find a princess for Jotan. They call her Golden Wings—Bladomir's daughter."

Kan Abul grunted. "A dryland princess? Well, you've made a bad bargain, girl—this son of mine's an empty-skulled rascal. And tomorrow he goes south with us to battle."

"And I go with him!" declared Golden Wings. "Do you think I'm one of your Jotan girls that cannot ride or fight?"

Khal Kin laughed. "We'll argue that the morrow."

Later that night, in his great chamber of


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 of the God speed of 40 tons, under command of Captain Gosnord; the Sarah Constant, 100 tons burden, under command of Captain Newport, and the Discovery, of 20 tons, under command of Captain Ratcliffe. May 13, 1907—only three hundred years ago—yet what progress: To-day in line of battle a wonderful sea view of the great battleships lying at anchor in Hampton Roads, the haven of the pioneers, where scores of mighty warships stand a monument to the centuries. The illumination, I believe, was the grandest naval display ever seen on sea or land; perhaps another of such brilliancy and renown may never be seen, certainly not under the same conditions. While looking at the wonderful display from a point of land thrust out like an arm to save men of the sea, I reflected upon the history of Hampton Roads, and it gave me pleasure that the Jamestown celebration is on the Estate of Denbigh; that the salute of "Welcome" is sounding over the Roads from Fortress Monroe, the original headquarters of your ancestor, overlooking the wonderful harbor known to every mariner of old ocean, that is reached through a gateway of waters admitting the voyager to a sheltered inland sea known to all the world since the May Day discovery, 1607, a haven of safety. How many noble ships, under flags of every nation, have entered the gateway of the James? How many anchors have been cast, how many sails furled, how many tempest-tossed mariners with "Thanks to God for deliverance," have found the spit of land a point of comfort?

To the students of naval history the harbor of Hampton Roads must ever possess

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1922 Encyclopædia Britannica/Vienna

VIENNA (see ), the capital of the Austrian Republic, is situated in Lower Austria, but under the Constitution has in all matters which concern itself the status of an independent Territory. Under these special conditions, the Gemeinderat (or city council) exercises the rights of a Diet (or states assembly). In 1910, Vienna had a pop. of 2,031,498, but in 1920 only 1,842,005. In 1910 86.9% of the inhabitants were Roman Catholics; 3.7% Evangelicals; 8.6% Jews and 0.7% of other faiths. The proportion of males to females was in 1910 1,000 to 1,086; in 1920, 1,000 to 1,163. The non-German minority shown by the census of 1910 (98,430 Czechs and 8,954 others) greatly decreased after 1918.

title: 1922 Encyclopædia Britannica/Vienna


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 seaward windows, with Golden Wings sleeping in his arms, Khal Kan also slept—

ENRY STEVENS brooded as he sat waiting in the office of the psychoanalyst, the next afternoon. Things couldn't go on this way! He'd been reprimanded twice this day by Carson for neglect of his work.

Since he'd awakened this morning, the danger to Jotan had been obsessing his thoughts.

It was queer, but he had had more time to reflect upon the peril than had Khal Kan himself in the dream.

"You can go in now, Mr. Stevens," smiled the receptionist.

Doctor Thorn's alert young eyes caught the haggardness of Henry's face but he was casual as he pushed cigarettes across the desk.

"You had the same dream last night?" he asked Henry.

Henry Stevens nodded. "Yes, and things are getting worse—over there in Thar. The Bunts have taken Galoon in some way, and Egir must be planning to lead them on against Jotan."

"Egir?" questioned the psychoanalyst.

Henry explained. "Egir was my—I mean Khal Kan's—uncle, the younger brother of Kan Abul. He's a renegade to Jotan. He fled from there about—let's see, about four Thar years ago, after Kan Abul discovered his plot to usurp the throne. Since then, he's been conspiring with the Bunts."

Henry took a pencil and drew a little map on a sheet of paper. It showed a curving, crescent-like coast.

"This is the Zambrian Sea," he explained. "On the north of this indented gulf is Jotan, my city—I mean, Khal Kan's city. Away to the south here across the gulf is Buntland, where the barbarian green men live. On the coast between Buntland and Jotan are the independent city of Kaubos and the southernmost Jotanian city of Galoon.

"When my uncle Egir fled to the Bunts," Henry went on earnestly, "he stirred them up to attack Kaubos, which they captured. We've been planning an expedition to drive them out of there. Five days ago I rode over the Dragal Mountains with two comrades to reconnoiter a possible route by which we could make a surprise march south. But now the Bunts are moving north and have sacked Galoon. There's a big battle coming—"

Henry paused embarrassedly. He had suddenly awakened from his intense interest in exposition to become aware that Doctor Thorn was not looking at the map, but at his face.

"I know it all sounds crazy, to talk about a dream this way," Henry mumbled. "But I can't help worrying about Jotan. You see, if it turned out that Thar was real and that this was the dream—"

He broke off again, and then finished with an earnest plea. "That's why I must know which is real—Thar or Earth, Khal Kan or myself!"

Doctor Thorn considered gravely. The young psychiatrist did not ridicule Henry's bafflement, as he had half expected.

"Look at it from my point of view," Thorn proposed. "You think it's possible that I may be only a figment in a world dreamed by Khal Kan each night. But I know that I'm real, though I can't very well prove it."

"That's it," Henry murmured discouragedly. "People always take for granted that this world is real—they never even imagine that it may be just a dream. But none of them could prove that it isn't a dream."

"But suppose you could prove that Thar is a dream?" Thorn pursued. "Then you'd know that this must be the real existence."

Henry considered. "That's true. But how can I do that?"


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 associations, for in its waters has been made history since 1607. Since Discovery Day Point Comfort has held prominent place in the annals of two worlds. As a government reservation on which Fortress Monroe stands, and two famous hotels have made record to attract the pilgrims of the James. The "dear old Hygeia" is now a memory, it was in the range of the guns of the fort and was removed by order of the U. S. Government, but it lives in many hearts to echo the voice of the past. The Chamberlin is a living pleasure and with pride can claim to be the most popular resort of our "Home and Country."

An historical halo lingers over Old Point that is seen and felt, and no one returns to the mainland of "the continent" without having heard of the famous naval fight between the Merrimac and Monitor, that has given "The Beautiful Waters" a place in the world's records that will, live "while there is snow on the mountain or foam on the river."

Perhaps a Viking God may have inspired a Son of Norway and a Son of America, then commissioned the Merrimac and Monitor, to demonstrate the deadly power and destruction of armored warships, and the object lesson be given in the famous harbor of many memories. Perhaps to show the nations of the world the progress and expansion since the ships of Columbus touched the new world shore, with what was regarded "a wonder fleet."

A century later Hampton Roads was the shelter harbor for a fleet of destiny, the results we are celebrating to-day, nor do we forget only a century ago the United States Frigate,

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 "I want you to take this memory across into the dream-life with you tonight," Doctor Thorn said earnestly. "I want you, when you awake as Khal Kan, to say over and over to yourself—'This isn't real. I'm not real. Henry Stevens and Earth are the reality'."

"You think that will have some effect?" Henry asked doubtfully.

"I think that in time your dream-world will begin to fade, if you keep saying that," the psychoanalyst declared.

"Well, I'll try it," Henry promised thoughtfully. "If it has any effect, I'll be sure then that Thar is the dream."

Doctor Thorn remarked, "Probably the best thing to happen would be if Khal Kan got himself killed in that dream-life. Then, the moment before he 'died,' the dream of Thar would vanish utterly as always in such dreams."

Henry was a little appalled. "You mean—Thar and Jotan and Golden Wings and all the rest would be gone forever?"

"That's right—you wouldn't ever again be oppressed by the dream," encouraged the psychoanalyst.

Henry Stevens felt a chill as he drove homeward. That was something he hadn't forseen, that the death of Khal Kan in that other life would destroy Thar forever if Thar was the dream.

Henry didn't want that. He had spent just as much of his life in Thar, as Khal Kan, as he had done here on Earth. No matter if that life should turn out to be merely a dream, it was real and vivid, and he didn't want to see it utterly destroyed.

He felt a little panic as he pictured himself cut off from Thar forever, never again riding with Brusul and Zoor on crazy adventure, never seeing again that brooding smile in Golden Wings' eyes, nor the towers of Jotan brooding under the rosy moons.

Life as Henry Stevens of Earth, without his nightly existence in Thar, would be tame and profitless. Yet he knew that he must once and for all settle the question of which of his lives was real, even though it risked destroying one of those lives.

"I'll do what Doctor Thorn said, when I'm Khal Kan tonight," Henry muttered. "I'll tell myself Thar isn't real, and see if it has any effect."

He was so strung up by anticipation of the test he was about to make, that he paid even less attention than usual to Emma's placid account of neighborhood gossip and small household happenings.

That night as he lay, waiting for sleep, Henry repeated over and over to himself the formula that he must repeat as Khal Kan. His last waking thought, as he drifted into sleep, was of that.

HAL KAN awoke with a vague sense of some duty oppressing his mind. There was something he must do, or say—

He opened his eyes, to look with contentment upon the dawn-lit interior of his own black stone chamber in the great palace at Jotan. On the wall were his favorite weapons—the sword with which he'd killed a sea-dragon when he was fourteen years old, the battered shield with the great scar which he had borne in his first real battle.

Golden Wings stirred sleepily against him, her perfumed black hair brushing his cheek. He patted her head with rough tenderness. Then he became aware of the tramp of many feet outside, of distant clank of arms and hard voices barking orders, and rattle of hurrying hoofs.

His pulse leaped. "Today we go south to meet Egir and the Bunts!"

Then he remembered what it was that dimly oppressed his mind. It was something from his dream—the queer nightly dream in which he was the timid little man Henry Stevens on that strange world called Earth.

He remembered now that Henry


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The New International Encyclopædia/Festivals

FESTIVALS (OF., Fr. festival, from ML. festivalis, from Lat. festivus, festive, from festum, feast), or. Days or seasons set apart for public rejoicing and rest from ordinary labor, at

stated intervals, or occasionally for religious purposes solely, or for the celebration of some person or event. Originally, all festivals were of a religious character, since eating, drinking, and other pleasures connected with them could not be indulged without sharing these enjoyments with the divinities. The earliest of all festivals seem to have been connected with the cult of the dead. At great banquets communion was held with the departed spirits and offerings were made to them. As clans grew and became scattered, such common meals could only be arranged occasionally. When the great luminaries began to attract worship and the ancestral spirits were in some way connected with them, these banquets were held annually or monthly. While purely animistic festivals are still observed in different parts of the world, when food and drink are offered to the dead at their burial-places, in the vast majority of instances the primitive significance has been obscured or wholly obliterated by a superinduced reference to natural phenomena or historic events. Wandering tribes are greatly attracted by the changing phases of the moon, and the festivals characteristic of the nomadic state are chiefly lunar. When men settle down to agricultural life, they become dependent on sunshine and rain; winter and summer, seed-time and harvest, equinoxes and solstices become the occasions for festivities. With the development of a more complex social organization and the rise of great empires, the interest in national self-preservation becomes acute, and the feasts assume a political character as celebrations of deliverance and victory. Veneration of the great religious leaders who have deeply impressed a people's life leads to the setting apart of certain days in their honor. But whatever new significance is added to an earlier festival, something of its old character is likely to adhere to it. The god who sleeps during the winter and is awakened from his slumber at the vernal equinox has much in common with the ancestral spirit to whom new vitality is given by a libation of blood, and it is natural that the celebration of those mighty beings whose changing fortunes and all too human experiences were seen portrayed in the ceaseless play of nature's forces, should borrow a feature from the banquets in honor of the departed dead. Fellowship with and likeness to the spirits associated with the elements of nature are sought in more exacting cultic performances. In solemn mimicry and self-inflicted pains the acts and sufferings of the deity are imitated. Sympathy with the solar divinity as well as with his mother and his spouse in the loss of generative power and the recovery of reproductive strength is expressed by the worshiper in self-imposed impotence and sterility, or unrestrained sexual abandonment. Songs, shouts, dances and processions, simple scenic representations, and ultimately the drama are the results of such symbolic actions. When historic personalities and events begin to be celebrated, the character of the gods is apt to be transferred to the heroes, and the divine experiences blend with the human. This is especially the ease with the great religious leaders, whose apotheosis is most natural.

The festivals celebrated by the ancient Toltecs and Aztecs of Mexico, and the Incas of Peru, while retaining features of ancestor-worship, were for the most part of a solar and lunar

The Mexicans had their chief feasts in May, June, and December. The Peruvians, besides the new moons, also celebrated the summer and winter solstices and the equinoxes. The Chinese have a very elaborate system of festivals. Of these the most important is the one celebrated in honor of the dead at the winter solstice. Even the Buddhists of China have their feasts commemorating the birth of Gautama Buddha, his departure from home, and his entrance into Nirvana. The Karens have an annual feast in honor of the departed, while the Nagas of Assam make their offerings to the dead each moon. In Siam the 8th and 15th of every month are considered sacred. From the Yajur Veda period to the present day numerous feasts have been observed in India. The Holi at the vernal equinox and the Dasahara in the autumn are mentioned as early as Aitareya Brahmana. In honor of Vishnu, Siva, and Indra, the Ganges, and the goddess Kali, festivals are still held. The ancient Persians had four solar feasts, at the solstices and the equinoxes, an annual funeral feast in February, a celebration of the five intercalary days, and several festivals to which a historic significance was given, as celebrations of victories like that of Iran over Turan, and of Feridun over Zohak. The Fravardigan, or New Year's Feast, had distinctly animistic features. With the Mithra cult its great feast on the 25th of December passed to Asia Minor and the West. The Asianic peoples seem to have had their festivals at the equinoxes. Thus the Phrygians celebrated the sleep and the awakening of the sun-god in the fall and the spring. The intense worship of the mother-goddess in Asia Minor no doubt influenced profoundly the festivals of the Ionian Greeks.

In Greece each demos had its peculiar calendar. But the ἑορτή, or new-moon feast (Odyssey, xx. 156) was probably kept very generally in earlier times. A harvest festival, and an ancestral feast in honor of Erechtheus also go back to a high antiquity (Iliad. ix. 533; ii. 550). The Athenian calendar which is best known contains one or more festivals each month. In January the Lenæa, or wine-press feast in honor of Dionysus was celebrated (see ); in February the Anthesteria of Dionysus, the Diasia of Zeus, and the lesser Eleusinia (see ); in March the Pandia of Zeus, the Elaphebolia of Artemis, and the greater Dionysia; in April the Munychia of Artemis, and the Delphinia of Apollo; in May, the Thargelia of Apollo, and the Plynteria and Oallynteria of Athene; in June, the Diipolia of Zeus, and the Scirophoria of Athene; in July, the Cronia of Cronus, and the ../Panathenæa/ (q.v.) of Athene; in August, the Metageitnia of Apollo; in September, the Boëdromia of Apollo, the Nemeseia, and the greater Eleusinia; in October, the Pyanepsia of Apollo, the Oschophoria of Dionysus, the Athenæa of Athene, the Thesmophoria of Demeter, and the Apaturia; in November, the Maimakteria of Zeus; and in December, the lesser Dionysia. The Nemeseia was an ancestor feast; historic associations clustered about other festivals, while still others were nature-feasts. Great significance was acquired by the national feasts, of which the games and dramatic performances became the leading attractions. See ;

.

As in Greece, so in Italy, the festivals were in earlier times comparatively few in number. Among them were distinctly animistic feasts such as the Lemuralia and the Feralia. The Roman receptivity to foreign religious customs subsequently led to a great increase, and a constant fluctuation in their number. At the beginning of the Christian Era the most important were the following: In January, New Year's Day, the Agonalia and the Carmentalia; in February, the Faunalia, the Lupercalia, the Quirinalia, the Feralia, the Terminalia, the Fugalia, and the Equiria; in March, the Matronalia, the Liberalia, and the Quinquatria; in April, the Megalesia, the Cercalia, the Palilia, the Vinalia, the Robigalia, and the Floralia; in May, the Lemuria, and the Ludi Martiales; in June, the feast of Semo Sancus, the Vestalia, and the Matralia; in July the Apollinaria and Neptunalia; in August, the Nemoralia, the Consualia, the Vinalia Rustica, and the Vulcanalia; in September, the Ludi Magni in honor of Jupiter, Juno, and Minerva; in October, the Meditrinalia, the Faunalia, and the Equiria; in November, the Epulum Jovis; and in December, the last Faunalia, the Opalia, the Saturnalia, and the Larentalia. Under the emperors the number of festivals increased to such an extent that at one time there were more feast days than days of work. The Germanic nations had important festivals at the winter solstice and the vernal equinox, the Yule-tide devoted to Frey, the Easter to the goddes Ostara, and there are also traces of neomenia. Evidence of original ancestor-worship is found in connection with some Celtic and Slavonic feasts.

In ancient Egypt each nome had originally its own cycle of feasts, and the character of the festivities was determined by the nature of the divinity worshiped at its chief sanctuary. Lunar feasts in honor of the dead were apparently celebrated everywhere, and even the solar feasts were likely to be of an animistic character. Since the fertility of the soil depended wholly upon the inundations of the Nile, it is natural that its rising should be celebrated throughout the valley. Where worship of the solar deities forms so large a part of the religious life as in Egypt, and in the epic of the myths all other gods and departed spirits are brought into relation with them, it is natural that the life-producing energy of the sun should be bodied forth in symbolic acts. Sexual excesses were therefore apt to characterize especially the celebration of the great goddesses, Neith, Nut, Hathor, and Isis. In later times, however, a pantheistic philosophy and a mystic mood seem to have given the Isis festivals a more spiritual character.

In Babylonia each great sanctuary also developed its own calendar. Extant inscriptions do not give a full account of any system; but it is evident that some of the greatest festivals, such as the Zakmuk, or New Year's feast at the vernal equinox, and the Sacæa possibly at the summer solstice, were kept throughout the land. At the former, the destinies of men were fixed for the coming year. It seems to have been a Marduk festival. A procession between the neighboring shrines of Babylon and Borsippa took place at this time, and the King “seized the hands of Bel,” by which ceremony he was formally

as vicegerent of the god during the year. According to Berosus and Strabo the Sacæa had a Dionysiac character, and among the enjoyments it furnished was the crowning of a condemned criminal as mock king. For five days he had full license, and then was disrobed, scourged, and impaled. The five days are probably the humustu or intercalary days. At certain Ishtar feasts women sacrificed their virginity or offered themselves for the benefit of the goddess, according to Greek writers. A special significance seems to have been attached to the 7th, 14th, 19th, 21st, and 28th days of the month, according to an ancient calendar, and the term shabattum is explained in a lexical tablet as “day of the rest of the heart.” It is therefore possible that the Sabbath is of Babylonian origin as a day when the heart of the gods was pacified by sacrifice. Whether it was observed by the ancient Canaanites and Phœnicians cannot be determined. (See .) The clearest testimony concerning their festivals is found in the Hebrew records, since it was from these Semitic peoples that the invaders borrowed the agricultural festivals. The license that prevailed at the Ashtaroth and Adonis festivals is vouched for by many witnesses.

While South Arabian inscriptions are beginning to clear up the history of the peninsula before Mohammed (see ; ), we are still dependent upon Islamic writers for our knowledge of the festivals that were kept in that period. In spite of their misapprehensions, it is possible to discern the fact that the great festivals of the Muslim calendar are adaptations of pagan feasts, and even the manner of celebration is certainly a continuation of the old traditions. The great feast of ancient Arabia was in the spring, in the month called Rajab, during which, on account of this festival, cessation of hostilities between the tribes was ordained. This sacred season was originally fixed at the beginning of the summer, but the ignorance of astronomy in the earliest time, and the insistence upon a lunar year, caused the months to recede from year to year. At this time the firstlings were offered. Muharram was the first winter month, and its beginning marked the New Year with a festival at the autumnal equinox. The first ten days of the month are considered sacred by the Shiites and observed in commemoration of the martyrdom of Hosein. (See ; .) The tenth of the month is generally observed throughout the Muslim world. The birthday of the Prophet in the third month is kept, and the 27th of the seventh month in commemoration of his supposed miraculous ascent to heaven. The first three days of Shawual, the tenth month, constitute the ‘minor festival.’ It follows immediately upon the end of the fast of Ramadan (the ninth month), and is a time of general rejoicing after the rigors of this season. (See .) On the tenth of Dhu'l Hijjah (the day of the sacrifice at Mecca; see ) begins the ‘great festival,’ lasting three or four days. The departure and return of the pilgrimage are also occasions of ceremony and rejoicing. Many other days have a local observance in honor of some great man or event. The method of keeping a Mohammedan holiday varies greatly. Public processions are often a prominent feature. Friday (el-Jumah) is frequently called the Mohammedan Sunday. It is

the great day for public gathering at the mosque, but has no other point of resemblance to the Christian holy day.

Before their invasion of Palestine, the Hebrew tribes seem to have had one important annual festival, the ../Passover/ (q.v.). This Pesach, or leap-feast, so called probably from the gamboling of the young, was celebrated about the time of the vernal equinox, apparently by each household offering the firstlings of its flocks and herds. The recipients of these sacrifices may have been the household gods (Elohim), as even after the settlement in Palestine, when the people lived in houses and no longer in tents, they seem to have smeared the blood upon the threshold and the door-posts, where these guardian spirits were conceived to have their abode. It is probable that the festival of the new moon was also celebrated in this period; and the Feast of Sheep-Shearing may be of equal antiquity (I. Sam. xxv., 2; II. Sam. xiii. 23). When the different tribes had settled down to agriculture, they naturally learned of their new neighbors how to celebrate properly the harvest feasts, until then unknown to them. The great agricultural feasts were three in number. At the Feast of Unleavened Bread (called Hag ham-mazzoth, from hag, a dance, a pilgrimage, a festival, and mazzoth, cakes) the first-fruits of the barley harvest were presented to the local Baal or to Jehovah. Seven weeks later the Feast of Weeks was observed (Hag shabu‘oth or Hag haq-qasir; shabu‘oth, weeks; qasir, harvest) when the wheat crop had been gathered in. The time between these two feasts was a single festive season. In the autumn the Feast of Tabernacles came (Hag has-sukkoth or Hag asiph: sukkoth, booths, tents; asiph, gathering, harvest), “the ingathering at the year's end.” This was on the occasion of the vintage and the olive-gathering. Its name was derived from the custom of living in groves and gardens in huts made of boughs. These booths were the scene of much merriment. Sacred dances were an important feature. At Shiloh the young maidens performed choral dances in the vineyards (Judges xxi., 19 sqq.). Eli's suspicion of Hannah shows how freely the wine was used even by women on these occasions (I. Sam. i. 14). The denunciations of the pre-exilic prophets reveal the essentially Dionysiac and licentious character of these festivals at the great shrines. To such an extent were drunken orgies and sexual indulgences characteristic features of these feasts, that men like Amos and Hosea, Isaiah and Jeremiah declared the sacrificial system and the temple cult contrary to the will of Jehovah. Concerning some early festivals our information is very scanty. Thus the Jephthah festival in Gilead, at which a virgin apparently was sacrificed, may have been either in honor of a virgin goddess, or more probably of the divinity who opens the womb, in order to insure the fertility of the tribe (Judges xi. 40). The centralization of the cult in Jerusalem and the attempted abolition of all sanctuaries outside of the capital in the reign of Josiah (B.C. 637-608) had a tendency at once to enchance the importance of the great festivals and to check the moral abuses associated with the rural feasts. But the destruction of Jerusalem and the end of the independent statehood of Judah naturally caused a revival of the local cults. That even some of the features most vehemently denounced by the prophets still continued in the fifth and

fourth centuries B.C. is evident from Isaiah lvi.-lxvi. Having no temples, the exiles naturally put the more emphasis upon the keeping of the Sabbath, which was possible even in a foreign land; and it is significant that the insistence upon reform in the observance of the Sabbath was first made in Jerusalem by men born in Persia, such as Nehemiah and Ezra. All festivals are in this period given a historic significance. The ecclesiastical legislation did not recognize them as nature feasts, but as celebrations of Israel's deliverance from Egypt. New feasts appeared in the Rosh hash-shanah, or New Year's Day, and the Yom Kippur, or the day of Atonement, on the 1st and 10th of the seventh month respectively. In the Maccabæan period, the Dedication Feast was introduced to celebrate the reconsecration of the temple of Jehovah, on the 25th of Chislev, B.C. 165, after it had been for three years a Jupiter sanctuary (I. Macc. iv. 59). It is not likely to be an accident, however, that this event was celebrated at the time of the winter solstice. The recovery of the temple about that time of the year rendered it possible to dedicate to Jehovah a festival widely celebrated by pagan neighbors and probably also by emancipated Jews. Similarly the feast of Nicanor on the 13th of Adar, in celebration of the victory of Judas Maccabæus at Beth-horon in B.C. 161, was apparently an adaptation of an earlier festival in honor of the dead (I. Macc. vii. 49; II. Macc. xv. 36). Subsequently the Purim feast absorbed this Nicanor festival. The former seems to have been originally an Ishtar feast, celebrating the victory of this goddess and Marduk over the Elamitish divinity, Humba, conceived as a demon representing the nether world. In the Hebrew story told to commend the festival the names of the combatants in the Babylonian myth have been thinly disguised as Esther, Mordecai, and Haman, while in the actual celebration the ornamenting of the graves is most unimpeachable testimony to the worship of the dead once connected with it. As the Greek translation, according to the colophon, appears to have been made and brought to Egypt to introduce the Purim feast for the first time among the Jews living there in the year B.C. 45, the book of Esther and the institution of the festival among orthodox Jews in Palestine cannot have been much older. Whether the feast of the capture of the Akra (I. Macc. xiii. 50-52), no longer celebrated in the time of Josephus, likewise grew out of a nature festival cannot be determined. Equally unknown is the origin of the Feast of Wood-bringing (Josephus, Bel. Jud. ii. 17, 6) and of the Feast of the Rejoicing of the Law.

The attitude of Jesus to the feasts of His people seems to have resembled that of the earlier prophets. Concerning one of them only, the Sabbath, has His opinion been recorded. But His defense of His disciples when charged with breaking the Sabbath clearly reveals His position. “Man was not made for the sake of the Sabbath, but the Sabbath for the sake of man; therefore man has also authority over the Sabbath,” is an assertion utterly at variance with the prevailing estimate of the day. Whether His last meal with His disciples was the paschal meal cannot be determined with certainty. These disciples no doubt continued to keep the Jewish festivals. Only as Christianity began to make converts outside of Judaism did the question of their observance

become an important one. In the Epistle to the Galatians, Sabbaths, new moons, and other sacred days are regarded as shadows of the coming reality, and done away with in Christ, and the insistence upon Sabbath-keeping is looked upon as a sign of apostasy from the liberty of the Gospel. In the profound philosophy of the Fourth Gospel the festivals of the Jews find a symbolic interpretation. In Jewish Christian circles, however, the Sabbath continued to be observed, as the Apostolical Constitutions and the canons of the Council of Laodicea show. A second-century gospel fragment in Coptic indicates that even the Jewish Passover was kept by Christians in Egypt. But gradually a number of Christian festivals came into vogue. It is not known how early the first day of the week began to be celebrated in honor of the resurrection. There is no trace of such an observance in the New Testament. For neither I. Cor. xvi. 2, where each person is bidden to lay by him, i.e. in his own house, as he is prospered, on the first day of the week; nor Acts xx. 7, where there is a breaking of bread on the last day of Paul's stay in Troas, as probably on the preceding ones; nor Rev. i. 10, where the Lord's Day seems to refer to the great judgment day, can be quoted as showing that the first day was distinguished from other days as having a sacred character. What day Pliny refers to in his letter to Trajan is uncertain. The first evidence of religious services upon the first day, because on it “God made the world and Jesus Christ rose from the dead,” is found in Justin Martyr's Apology, written in A.D. 150. Whether the “venerable day of the sun” was first associated with the resurrection through the Mithra cult cannot yet be determined; but Constantine's decree, by which it was made a holiday for the Roman Empire, is couched in language that presupposes its general recognition as a sacred day. (See ; .) Through the Quartodeciman struggle a separate Christian festival distinct from the Passover developed in the second century, even though the Easter ritual preserved many features of the Jewish festival. (See .) While Origen still speaks of Pentecost as the whole season of seven weeks following Easter, the celebration of the outpouring of the spirit was in course of time placed at the end of this period. Clement of Alexandria is the first to mention the festival of the Epiphany. That of the Nativity was later. Both Jews and other nations were accustomed to celebrate the winter solstice. Christmas may therefore go back either to the Dedication Feast, to the Roman Saturnalia, or to the great winter festival of the Mithra cult. Subsequently it united with the Germanic Yule. The feast of the Ascension is not older than the fourth century. The great number of pagans entering the Church at that time, and the new character of Christianity as a State religion, caused many combinations of old festivals with the new ones. In the beginning of the sixth century attendance at church was made obligatory at Easter, Christmas, Epiphany, Ascension, Pentecost, Nativity, and Saint John, and later Annunciation, Purification, Assumption of the Virgin, Circumcision, Michael, and All Saints were added. Soon after, the ecclesiastical year was arranged in three cycles: Advent, Easter, and Pentecost. The process of assimilating pagan festivals still continued. According to the direction of Gregory the Great,

feasts as well as temples were to be appropriated. Thus the Yule of the Germanic peoples and the Holiada of the Slavs were merged into Christmas, the feast in honor of the goddess Ostara united with the Passover, the Slavonic Kupulo feast blended with the midsummer festival in honor of Saint John the Baptist, and the Celtic carnival and Brandon feasts continued under the Christian régime. The Greek Church multiplied festivals in honor of the saints even faster than the Roman Church. It instituted the special day for the celebration of all the saints of the old law. The Coptic Church adopted seven great festivals: Christmas, Epiphany, Annunciation, Palm Sunday, Easter, Ascension, Pentecost. Toward the end of the Middle Ages earnest protests were made by leaders in the Church as well as by dissenters against the increase of festal days, both for economic and religious reasons. The partial or complete cessation of work took a disproportionate amount of time from every form of labor, and in spite of religious observances and prohibition of certain amusements, the leisure and gayety of these days naturally had a tendency to lead to excesses of different kinds.

The modern tendency in the Roman Catholic Church has accordingly been to reduce the number of holidays of obligation, i.e. those on which servile work is prohibited; not counting Sundays, there are only six in the year in the United States. On the other hand, there has been a great increase in the total number of festivals, with the development of certain devotions and the gradual enlargement of the calendar. They are divided ritually into doubles, semi-doubles, and simples, the first being those in which the antiphons at lauds and vespers are doubled, and including doubles of the first and second class, greater and lesser doubles. Doubles of the first class are frequently accompanied by octaves, i.e. the seven days after the feast are kept with corresponding ritual observances.

The only feast day retained by all the Churches of the Reformation was ../Sunday/ (q.v.). The Church of England made fewer changes in the calendar than any other, retaining in addition to Easter, Christmas, Ascension, and Whitsunday, Trinity Sunday, the Circumcision, the Epiphany, the Purification and Annunciation of the Blessed Virgin, the Nativity of Saint John Baptist, All Saints, Saint Michael, and All Angels, feasts of all the Apostles and Evangelists. Lutheran churches retained the feasts of the New Year, Epiphany, Annunciation, Palm Sunday, Easter, Ascension, Pentecost, Saint John the Baptist, and Christmas. At Easter, Pentecost, and Christmas two days are kept. Presbyterians and other reformed bodies recognized no holy day, except Sunday, which is regarded as the Christian Sabbath. The Westminster Assembly of 1645 declared that there is no warrant in the Word of God for any other festival.

At the time of the French Revolution an attempt was made to reform the calendar by substituting a ten day week for that of seven days, and the celebration of other events, personalities, and virtues for those emphasized by the Church. But it had no permanent success. The separation of Church and state in the United States, and the principle of religious liberty widely recognized in Europe, during the last century have raised many new questions concerning the

sacred days. Where civil society can no longer take cognizance of the conceived sanctity of any day, but only guarantee that no citizen shall be disturbed at any time in his religious exercises, new grounds must be found for legislation affecting holidays. While absolute cessation from labor cannot be enjoined without infringing upon the liberties of the individual, the duty of society to protect its weaker members has been invoked to justify legislative measures securing to all the privilege of periodic rest. In some countries the public libraries, museums, art galleries, and theatres are open on holidays; in others, the labor necessarily involved is urged as the reason for prohibiting all educational and artistic exhibits. It is held by many sociologists that, as only a regularly recurring period of rest and recreation seems to be required, all legitimate needs may be met, without interruption of the world's work, its educational opportunities, and its artistic enjoyments, by an alternation of working forces.

. Spencer, Principles of Sociology (3d ed., London, 1885); Frazer, The Golden Bough (New York, 1890); Doolittle, Social Life of the Chinese (New York, 1866); Schömann, Griechische Alterthümer (Berlin, 1897); Rohde, Psyche (Freiburg, 1898); Mommsen, Heortologie (Leipzig, 1864); Maspero, Histoire ancienne des peuples de l'orient classique (Paris, 1895-99); Jastrow, Religion of the Ancient Babylonians (Boston, 1898); Snouck-Hurgronje, Het mekkaansche Feest (Leyden, 1890); Wellhausen, Reste arabischen Heidenthums (Berlin, 1897), and Prolegomena zur Geschichte Israels (Berlin, 1895); George, Die älteren jüdischen Feste (Berlin, 1835); Benzinger, Hebraische Archäologie (Freiburg, 1894); Nowack, Hebräische Archäologie (Freiburg, 1894); Robertson Smith, The Old Testament in the Jewish Church (New York, 1881); Green, The Hebrew Feasts (New York, 1885). See ;.


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 Constitution, was regarded "a wonder ship." To-day she is a "relic." But it was the mission of the Merrimac and Monitor to stand for the birth, and to be known as the progenitors of the new navy of destruction, 1862, but the scientific succession of expansion in art of naval armament and war, to stand a miracle of progress, is demonstrated, 1907, and one of the largest ship building yards in the world is located at Newport News, on Hampton Roads, where the first encounter between iron armored vessels of war took place. A sea fight between ironclads that revolutionized the navies of the world.

The Merrimac, built at Norfolk Navy Yard, commanded by Admiral Buchanan, of the Confederate States Navy, left Norfolk on its mission of experimental destruction March, 8, 1862, when the Federal Fleet was lying at anchorage at Newport News, six miles from Fortress Monroe; when, to the astonishment of the Federal officers, they saw issuing from the Elizabeth river a strange looking craft, a vessel of a new and unknown order, a black monster propelled by steam headed toward the fleet with hostile intentions, and before the character of the monster was realized, she hurled herself upon the Federal ships, crashing in the sides of the Congress and Cumberland like glass walls, the noble ships and gallant seamen fell prey to the monster and found watery graves in Hampton Roads on the very shore of safety.

The world was shocked over the sea tragedy, and the cause for effect was hard to explain and more hard to understand, and a sensation experienced unknown to our generation. Great sorrow was felt for sailors and ships that so

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  met the king of terror in the gateway of Home under the sheltering arms of Fortress Monroe.

The Merrimac returned uninjured to Norfolk, but all were sure the black monster would make a second return and anxious, earnest eyes watched for the reappearance of the apparently invincible craft.

At dawn the following morning, upon the return of the Merrimac, another monster awaited her in Hampton Roads ready for encounter, a strange looking vessel that seemed a raft with a turret rising from the center. It was the famous Monitor, just completed in Brooklyn Navy Yard, that, during the night had unexpectedly arrived from New York. If there was surprise neither made sign, and without a moment's hesitation the two monsters met in a duel of death, neither expected or desired quarter, both fought with equal valor and deadly effect, both suffered but neither was destroyed, and both stood the shock of battle without much injury. The Monitor was as deadly execution as the Merrimac, but neither was victor or vanquished, both, however, fulfilled a mission to demonstrate in Hampton Roads "The Last of the Wooden Navy." The Merrimac returned to Norfolk, the Monitor remained at Newport News, but the career of each was brief, and not long after both found eternal anchorage under the waves, the Merrimac, near the scene of her greatness, was sunk by her commander. Commodore Tatnall, who gave her to the waves rather than surrender her to the enemy. The Monitor was lost in a storm, but both live in memory, and the naval duel of the first ironclads has been described by pens of

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