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Catholic Encyclopedia (1913)/Bl. Elizabeth of Reute

Elizabeth of Reute,, of the Third Order of St. Francis, b. November 25, 1386, at Waldsee in Swabia, of John and Anne Acheer; d. November 25, 1420. From her earliest days "the good Betha", as she was called, showed a rare piety, and under the learned and devout Conrad Kügelin, her confessor, provost of the Canons Regular of St. Augustine at St. Peter's in Waldsee, she made extraordinary progress towards perfection. When fourteen she received the habit of the third order, but continued to live at home. Finding the life uncongenial, she secured the consent of her parents after long entreaties to leave home. Receiving no support from them she remained at the house of a pious tertiary, and the two worked at weaving; but the remuneration was small and they frequently suffered from hunger and other privations. After three years Conrad Kügelin established a house for tertiaries at Reute on the outskirts of Waldsee and Elizabeth entered it together with some others.

Here she took up her work in the kitchen, and now began her wonderful life of seclusion, fasting, and prayer. There was no clausura at the convent, still she led so retired a life that she was called "the Recluse." She spent many hours in a little garden, kneeling on a stone or prostrate on the ground in contemplation. So pure was her life that her confessor could scarcely find matter for absolution. She had much to suffer from attacks of the evil spirit, from suspicions of her sisters in religion, from leprosy, and other sicknesses, but in all her trials she showed a heavenly patience. This she learned from the Passion of Christ, which she made the continual subject of meditation, the object of her love, and the rule of her life. In consequence God permitted her to bear the marks of the Passion on her body; her head often showed the marks of the Thorns, and her body those of the Scourging. The stigmata appeared only now and then, but her pains never ceased. She was shown the happiness of the blessed and the souls in the state of purgation; the secrets of hearts and of the future were unveiled to her. She foretold the election of Martin V and the end of the Western Schism. Though so much favored by Divine Providence she always preserved a great humility. After her death she was buried in the church of Reute. Her life was written by her confessor and sent to the Bishop of Constance, but it was only after 1623, when her tomb was opened by the provost of Waldsee, that her popular veneration spread in Swabia. After several miracles had been wrought through her intercession the Holy See was asked to ratify her cult. This was done June 19, 1766, by Clement XIII. The Franciscans celebrate her feast on November 25.

FRANCIS MERSHMAN


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Catholic Encyclopedia (1913)/St. Elizabeth of Schönau

Elizabeth of Schönau,, b. about 1129; d. June 18, 1165. Feast June 18. She was born of an obscure family, entered the double-monastery of Schönau in Nassau at the age of twelve, received the Benedictine habit, made her profession in 1147, and in 1157 was made superioress of the nuns under the Abbot Hildelin. After her death she was buried in the abbey church of St. Florin. When her writings were published the name of saint was added. She was never formally canonized, but in 1584 her name was entered in the Roman Martyrology and has remained there.

Given to works of piety from her youth, much afflicted with bodily and mental suffering, a zealous observer of the Rule of St. Benedict and of the regulations of her convent, and devoted to practices of mortification, Elizabeth was favored, from 1152, with ecstasies and visions of various kinds. These generally occurred on Sundays and Holy Days at Mass or Divine Office or after hearing or reading the lives of saints. Christ, His Blessed Mother, an angel, or the special saint of the day would appear to her and instruct her; or she would see quite realistic representations of the Passion, Resurrection, and Ascension, or other scenes of the Old and New Testaments. What she saw and heard she put down on wax tablets. Her abbot, Hildelin, told her to relate these things to her brother Egbert (Eckebert), then priest at the church of Bonn. At first she hesitated, fearing lest she be deceived or be looked upon as a deceiver; but she obeyed. Egbert received the tablets and Elizabeth supplemented what she had written by oral explanations. Egbert (who became a monk of Schönau in 1155 and succeeded Hildelin as second abbot) put everything in writing, later arranged the material at leisure, and then published all under his sister's name.

Thus came into existence (I) three books of "Visions". Of these the first is written in language very simple and in unaffected style, so that it may easily pass as the work of Elizabeth. The other two are more elaborate and replete with theological terminology, so that they show more of the work of Egbert than of Elizabeth. (2) "Liber viarum Dei". This seems to be an imitation of the "Scivias" (scire vias Domini) of St. Hildegarde of Bingen, her friend and correspondent. It contains admonitions to all classes of society, to the clergy and laity, to the married and unmarried. Here the influence of Egbert is very plain. She utters prophetic threats of judgment against priests who are unfaithful shepherds of the flock of Christ, against the avarice and wordliness of the monks who only wear the garb of poverty and self-denial, against the vices of the laity, and against bishops and superiors delinquent in their duty; she urges all to combat earnestly the heresy of the Cathari; she declares Victor IV, the antipope supported by Frederick against Alexander III, as the one chosen of God. All of this appears in Egbert's own writings. (3) The revelation on the martyrdom of St. Ursula and her companions. This is full of fantastic exaggerations and anachronisms, but has become the foundation of the subsequent Ursula legends. There is a great diversity of opinion in regard to her revelations. The Church has never passed sentence upon them nor even examined them. Elizabeth herself was convinced of their supernatural character, as she states in a letter to Hildegarde; her brother held the same opinion; Trithemius considers them genuine; Eusebius Amort (De revelationibus visionibus et apparitionibus privatis regulae tutae, etc., Augsburg, 1744) holds them to be nothing more than what Elizabeth's own imagination could produce, or illusions of the devil, since in some things they disagree with history and with other revelations (Acta SS., October, IX, 81). A complete edition of her writings was made by F. W. E. Roth (Brünn, 1884); translations appeared in Italian (Venice, 1859), French (Tournai, 1864), and in Icelandic (1226-1254).

FRANCIS MERSHMAN

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Rh Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.

The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land.

If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man have none to redeem it, and himself be able to redeem it; then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto


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Catholic Encyclopedia (1913)/Ellwangen Abbey

Ellwangen Abbey, the earliest Benedictine monastery established in the Duchy of Würtemberg, situated in the Diocese of Augsburg about thirty miles northeast of the town of Stuttgart. Hariolfus, Bishop of Langres, was the founder, and the date of foundation was about 764, though there are a few authorities for as early a date as 732. In later times it became a royal abbey, a privilege which seems to have been conferred in 1011 by the Emperor Henry II, and afterwards confirmed by the Emperor Charles IV, in 1347. Some authorities date the granting of this privilege as late as 1555. This cannot be correct, for it is known that the superior of Ellwangen took his seat in the Diet among the princes of the country in 1500. The Benedictine occupation of the abbey came to an end in the first half of the fifteenth century. In 1460 it was changed into a college of secular canons under the rule of a provost. Ellwangen had many men of renown connected with it: the Abbots Lindolf and Erfinan, whom Mabillon speaks of as famous authors; Abbot Gebhard began to write the life of St. Udalricus but died before completing it; Abbot Ermenrich (c. 845), author of the life of St. Solus which may be found in the fourth volume of the "Acta Sanctorum" of Mabillon. Adalbero, a monk of this abbey, was made Bishop of Augsburg in 894. Abbot Lindebert became Archbishop of Mainz, as also did Abbot Hatto (891). St. Gebhard, Abbot of Ellwangen, became Bishop of Augsburg in 995. Abbot Milo about the middle of the tenth century was one of the visitors appointed for the visitation of the famous Abbey of St. Gall. Nothing is known of the property connected with Ellwangen during the period of its Benedictine history, but in the eighteenth century, after it had passed into the hands of the secular canons, its possessions included the court manor of Ellwangen, the manors of Taxstell, Neuler, Rothlein, Tannenburg, Wasseralfingen, Abts-Gmundt, Kockenburg near the town of Aalen, Henchlingen on the River Lein, and Lautern. Most of the ecclesiastical buildings still exist, though they are no longer used for religious purposes. Since the secularization they have been held by the State and used for state purposes.

G. E. HIND


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Rh and let them drop. He took no notice, but, still with his arms on his knees, he stared into the fire.

In the golden glow of lamplight she set small bowls of white and lavender sweets-peas, and mignonette, upon the round table. He watched her moving, saw the stir of her white, sloping shoulders under the lace, and the hollow of her shoulders firm as marble, and the slight rise and fall of her loins as she walked. He felt as if his breast were scalded. It was a physical pain to him.

Supper was very quiet. Helena was sad and gentle; he had a peculiar, enigmatic look in his eyes, between suffering and mockery and love. He was quite intractable; he would not soften to her, but remained there aloof. He was tired, and the look of weariness and suffering was evident to her through his strangeness. In her heart she wept.

At last she tinkled the bell for supper to be cleared. Meanwhile, restlessly, she played fragments of Wagner on the piano.

“Will you want anything else?” asked the smiling old landlady.

“Nothing at all, thanks,” said Helena, with decision.

“Oh! Then I think I will go to bed when I’ve washed the dishes. You will put the lamp out, dear?”

“I am well used to a lamp,” smiled Helena. “We use them always at home.”

She had had a day before Siegmund’s coming, in which to win Mrs. Curtiss’ heart, and she had been successful. The old lady took the tray.

“Good-night, dear good-night, sir. I will leave you. You will not be long, dear?”


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XXV] his possession. And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubile. But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubile. Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubile: for the houses of the cities of the Levites are their possession among the children of Israel. But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.

And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. I am the Lord your God,


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Catholic Encyclopedia (1913)/Elohim

Elohim (Sept., theos; Vulg., Deus) is the common name for God. It is a plural form, but "the usage of the language gives no support to the supposition that we have in the plural form 'Elohim, as applied to the God of Israel, the remains of an early polytheism, or at least a combination with the higher spiritual beings" (Kautzsch). Grammarians call it a plural of majesty or of rank, or of abstraction, or of magnitude (Gesenius, Grammatik, 27th ed., nn. 124 g, 132 h). The Ethiopic plural amlƒÅk has become a proper name of God. Hoffmann has pointed out an analogous plural ēlƒ´m in the Phoenician inscriptions (Ueber einige phön. Inschr., 1889, pp. 17 sqq.), and Barton has shown that in the tablets from El-Amarna the plural form ilani replaces the singular more than forty times (Proceedings of the American Oriental Society, 21-April 23, 1892, pp. cxcvi-cxcix).

Etymology.—'Elohïm has been explained as a plural form of 'Elôàh or as a plural derivative of 'El. Those who adhere to the former explanation do not agree as to the derivation of 'Elôàh. There is no such verbal stem as 'ƒÅlàh in Hebrew; but the Arabist Fleischer, Franz Delitzsch, and others appeal to the Arabic 'aliha, meaning "to be filled with dread", "anxiously to seek refuge", so that 'ilƒÅh ('elôàh) would mean in the first place "dread", then the object of dread. Gen., xxxi, 42, 53, where God is called "the fear of Isaac", Is., viii, 13, and Ps. lxxv, 12, appear to support this view. But the fact that 'aliha is probably not an independent verbal stem but only a denominative from 'ilƒÅh, signifying originally "possessed of God" (cf. enthousiazein, daimonan) renders the explanation more than precarious. There is no more probability in the contention of Ewald, Dillmann, and others that the verbal stem, 'ƒÅlàh means "to be mighty", and is to be regarded as a by-form of the stem 'ƒÅlàh; that, therefore, 'Elôàh grows out of ƒÅlàh as 'El springs from ƒÅlàh. Baethgen (Beiträge, 297) has pointed out that of the fifty-seven occurrences of 'Elôàh forty-one belong to the Book of Job, and the others to late texts or poetic passages. Hence he agrees with Buhl in maintaining that the singular form 'Elôàh came into existence only after the plural form 'Elohïm had been long in common use; in this case, a singular was supplied for its pre-existent plural. But even admitting 'Elohïm to be the prior form, its etymology has not thus far been satisfactorily explained. The ancient Jewish and the early ecclesiastical writers agree with many modern scholars in deriving 'Elohïm from 'El, but there is a great difference of opinion as to the method of derivation. Nestle (Theol. Stud. aus Wart., 1882, pp. 243 sqq.) supposes that the plural has arisen by the insertion of an artificial h, like the Hebrew 'ƒÉmƒÅhôth (maidens) from 'ƒÅmƒÅh. Buhl (Gesenius' Hebräisches Handwörterbuch, 12th ed., 1895, pp. 41 sq.) considers 'Elohïm as a sort of augmentative form of 'El; but in spite of their disagreement as to the method of derivation, these writers are one in supposing that in early Hebrew the singular of the word signifying God was 'El, and its plural form 'Elohïm; and that only more recent times coined the singular form 'Elôàh, thus giving 'Elohïm a grammatically correct correspondent. Lagrange, however, maintains that 'Elohïm and 'Elôàh are derived collaterally and independently from 'El.

The Use of the Word.—The Hebrews bad three common names for God, 'El, 'Elohïm and 'Elôàh; besides, they had the proper name Yahweh. Nestle is authority for the statement that Yahweh occurs about six thousand times in the Old Testament, while all the common names of God taken together do not occur half as often. The name 'Elohïm is found 2570 times; 'Elôàh, 57 times [41 in Job; 4 in Pss.; 4 in Dan.; 2 in Hab.; 2 in Canticle of Moses (Deut., xxxii); 1 in Prov.; 1 in Is.; 1 in Par.; 1 in Neh. (II Esd.)]; 'El, 226 times ('Eïim, 9 times). Lagrange (Etudes sur les religions semitiques, Paris, 1905, p. 71) infers from Gen., xlvi, 3 (the most mighty God of thy father), Ex., vi, 3 (by the name of God Almighty), and from the fact that 'El replaces Yah in proper names, the conclusion that 'El was at first a proper and personal name of God. Its great age may be shown from its general occurrence among all the Semitic races, and this in its turn may be illustrated by its presence in the proper names found in Gen., iv, 18; xxv, 13; xxxvi, 43. 'Elohïm is not found among all the Semitic races; the Aramaeans alone seem to have had an analogous form. It has been suggested that the name 'Elohïm must have been formed after the descendants of Sem had separated into distinct nations.

Meaning of the Word—If 'Elohïm be regarded as derived from 'El, its original meaning would be "the strong one" according to Wellhausen's derivation of 'El from 'àl (Skizzen, III, 169); or "the foremost one", according to Nöldeke's derivation of El from 'àl or 'ïl, "to be in front" (Sitzungsberichte der berlinischen Akademie der Wissenschaften, 1880, pp. 760 sqq.; 1882, pp. 1175 sqq.); or "the mighty one", according to Dillmann's derivation of 'El from 'ƒÅlƒÅh or 'ƒÅlƒÅy, "to be mighty" (On Genesis, I, 1); or, finally "He after whom one strives", "who is the goal of all human aspiration and endeavor", "to whom one has recourse in distress or when one is in need of guidance", "to whom one attaches oneself closely", coincidentibus interea bono et fine, according to the derivation of 'El from the preposition 'ēl, "to", advocated by La Place (cf. Lagarde, Uebersicht, etc., p. 167), Lagarde (op. cit., pp. 159 sqq.), Lagrange (Religions semitiques, pp. 79 sqq.), and others. A discussion of the arguments which militate for and against each of the foregoing derivations would lead us too far. If we have recourse to the use of the word 'Elohïm in the study of its meaning, we find that in its proper sense it denotes either the true God or false gods, and metaphorically it is applied to judges, angels, and kings; and even accompanies other nouns, giving them a superlative meaning. The presence of the article, the singular construction of the word, and its context show with sufficient clearness whether it must be taken in its proper or its metaphorical sense, and what is its precise meaning in each case. Kautzsch (Encyclopaedia Biblica, III, 3324, n. 2) endeavors to do away with the metaphorical sense of 'Elohïm. Instead of the rendering "judges" he suggests the translation "God", as witness of a lawsuit, as giver of decisions on points of law, or as dispenser of oracles; for the rendering "angels" he substitutes "the gods of the heathen", which, in later post-exilic times, fell to a lower rank. But this interpretation is not supported by solid proof.

According to Renan (Histoire du peuple d'Israel, I, p. 30) the Semites believed that the world is surrounded, penetrated, and governed by the 'Elohïm, myriads of active beings, analogous to the spirits of the savages, alive, but somehow inseparable from one another, not even distinguished by their proper names as the gods of the Aryans, so that they can be considered as a confused totality. Marti (Geschichte der israelitischen Religion, p. 26), too, finds in 'Elohïm a trace of the original Semitic polydemonism; he maintains that the word signified the sum of the divine beings that inhabited any given place. Baethgen (op. cit., p. 287), F. C. Baur (Symbolik and Mythologie, I, 304), and Hellmuth-Zimmermann (Elohïm, Berlin, 1900) make 'Elohïm an expression of power, grandeur, and totality. Lagrange (op. cit., p. 78) urges against these views that even the Semitic races need distinct units before they have a sum, and distinct parts before they arrive at a totality. Moreover, the name 'El is prior to 'Elohïm (op. cit., p. 77 sq.), and 'El is both a proper and a common name of God. Originally it was either a proper name and has become a common name, or it was a common name and has become a proper name. In either case, 'El, and, therefore, also its derivative form 'Elohïm, must have denoted the one true God. This inference becomes clear after a little reflection. If 'El was, at first, the proper name of a false god, it could not become the common name for deity any more than Jupiter or Juno could; and if it was, at first, the common name for deity, it could become the proper name only of that God who combined in him all the attributes of deity, who was the one true God. This does not imply that all the Semitic races had from the beginning a clear concept of God's unity and Divine attributes, though all had originally the Divine name 'El.

A. J. MAAS

title: Catholic Encyclopedia (1913)/Elohim


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Rh which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.

And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: but as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile: and then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. Thou shalt not rule over him with rigour; but shalt fear thy God. Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour.

And if a sojourner or stranger wax rich by thee,


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40 “No, we shall not be long. Mr. MacNair is very evidently tired out.”

“Yes—yes. It is very tiring, London.”

When the door was closed, Helena stood a moment undecided, looking at Siegmund. He was lying in his armchair in a dispirited way, and looking in the fire. As she gazed at him with troubled eyes, he happened to glance to her, with the same dark, curiously searching, disappointed eyes.

“Shall I read to you?” she asked bitterly.

“If you will,” he replied.

He sounded so indifferent, she could scarcely refrain from crying. She went and stood in front of him, looking down on him heavily.

“What is it, dear?” she said.

“You,” he replied, smiling with a little grimace.

“Why me?”

He smiled at her ironically, then closed his eyes. She slid into his arms with a little moan. He took her on his knee, where she curled up like a heavy white cat. She let him caress her with his mouth, and did not move, but lay there curled up and quiet and luxuriously warm.

He kissed her hair, which was beautifully fragrant of itself, and time after time drew between his lips one long, keen thread, as if he would ravel out with his mouth her vigorous confusion of hair. His tenderness of love was like a soft flame lapping her voluptuously.

After a while they heard the old lady go upstairs. Helena went very still, and seemed to contract. Siegmund himself hesitated in his love-making. All was very quiet. They could hear a faint breathing of the sea. Presently the cat, which had been sleeping in a chair, rose and went to the door.


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XXV] and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family: after that he is sold he may be redeemed again; one of his brethren may redeem him: either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption. And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight. And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God.


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Rh shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the Lord your God.

Ye shall keep my sabbaths, and reverence my sanctuary: I am the Lord.

If ye walk in my statutes, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. And ye shall eat old store, and bring forth the old because of the new. And I will set my tabernacle among you: and my soul shall not abhor you. And I


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Rh “Shall I let her out?” said Siegmund.

“Do!” said Helena, slipping from his knee. “She goes out when the nights are fine.”

Siegmund rose to set free the tabby. Hearing the front door open, Mrs. Curtiss called from upstairs:

“Is that you, dear?”

“I have just let Kitty out,” said Siegmund.

“Ah, thank you. Good-night!” They heard the old lady lock her bedroom door.

Helena was kneeling on the hearth. Siegmund softly closed the door, then waited a moment. His heart was beating fast.

“Shall we sit by firelight?” he asked tentatively.

“Yes if you wish,” she replied, very slowly, as if against her will. He carefully turned down the lamp, then blew out the light. His whole body was burning and surging with desire.

The room was black and red with firelight. Helena shone ruddily as she knelt, a bright, bowed figure, full in the glow. Now and then red stripes of firelight leapt across the walls. Siegmund, his face ruddy, advanced out of the shadows.

He sat in the chair beside her, leaning forward, his hands hanging like two scarlet flowers listless in the fire glow, near to her, as she knelt on the hearth, with head bowed down. One of the flowers awoke and spread towards her. It asked for her mutely. She was fascinated, scarcely able to move.

“Come,” he pleaded softly.

She turned, lifted her hands to him. The lace fell back, and her arms, bare to the shoulder, shone rosily. He saw her breasts raised towards him. Her face was bent between her arms as she looked up at him afraid. Lit up by the firelight, in


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42 her white, clinging dress, cowering between her uplifted arms, she seemed to be offering him herself to sacrifice.

In an instant he was kneeling, and she was lying on his shoulder, abandoned to him. There was a good deal of sorrow in his joy.

It was eleven o’clock when Helena at last loosened Siegmund’s arms, and rose from the armchair where she lay beside him. She was very hot, feverish, and restless. For the last half-hour he had lain absolutely still, with his heavy arms about her, making her hot. If she had not seen his eyes blue and dark, she would have thought him asleep. She tossed in restlessness on his breast.

“Am I not uneasy?” she had said, to make him speak. He had smiled gently.

“It is wonderful to be as still as this,” he said. She had lain tranquil with him, then, for a few moments. To her there was something sacred in his stillness and peace. She wondered at him; he was so different from an hour ago. How could he be the same! Now he was like the sea, blue and hazy in the morning, musing by itself. Before, he was burning, volcanic, as if he would destroy her.

She had given him this new soft beauty. She was the earth in which his strange flowers grew. But she herself wondered at the flowers produced of her. He was so strange to her, so different from herself. What next would he ask of her, what new blossom would she rear in him then. He seemed to grow and flower involuntarily. She merely helped to produce him.


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XXVI] will walk among you, and will be your God, and ye shall be my people. I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.

But if ye will not hearken unto me, and will not do all these commandments; and if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant: I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron; and your earth as brass: and your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more


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Rh

Cole's Tinguin Folktales — a different Philippine area than covered in Fansler.

Beckwith's Hawaiian Mythology.

A comprehensive study, now in progress, of the principal tale and myth collections of Australia, Melanesia, Polynesia, and Micronesia. References are made directly to these works.

Special studies, such as Luomola's Maui of the Thousand Tricks.

Thompson's Tales of the North American Indians, with comparative notes.

Alexander's North American Mythology and Latin American Mythology.

Eskimo collections, annotated by Bjorn Winger.

Gay ton and Newman's comparative study of the California area.

Mrs. Pessoa's monograph on the flood myths of North and South America.

The Handbook of South American Indians, which in its six volumes gives a good summary of the myths of tribes over the continent.

Various other collections, especially those of Alfred Métraux.

Additional North American Indian references furnished by Dr. Remedios Wycoco Moore in her unpublished Ph. D. thesis Types of North American Indian Tales.

Miscellaneous notes from various collections.

Native motifs from Klipple's African Tales with Foreign Analogues.

Further notes from various collections, chosen so as to be representative of different areas.

Of all fields of traditional literature included in this index, that concerning local legends is least complete. The list is based upon several general books, such as Werhahn's Die Sage and the various surveys of Sagen in the FFCommunications. In addition, a large number of monographs on special legends have been used.

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Rh Helena could not keep still; her body was full of strange sensations, of involuntary recoil from shock. She was tired, but restless. All the time Siegmund lay with his hot arms over her, himself so incomprehensible in his haze of blue, open-eyed slumber, she grew more breathless and unbearable to herself.

At last she lifted his arm, and drew herself out of the chair. Siegmund looked at her from his tranquillity. She put the damp hair from her forehead, breathed deep, almost panting. Then she glanced hauntingly at her flushed face in the mirror. With the same restlessness, she turned to look at the night. The cool, dark, watery sea called to her. She pushed back the curtain.

The moon was wading deliciously through shallows of white cloud. Beyond the trees and the few houses was the great concave of darkness, the sea, and the moonlight. The moon was there to put a cool hand of absolution on her brow.

“Shall we go out a moment, Siegmund?” she asked fretfully.

“Ay, if you wish to,” he answered, altogether willing. He was filled with an easiness that would comply with her every wish.

They went out softly, walked in silence to the bay. There they stood at the head of the white, living moonpath, where the water whispered at the casement of the land seductively.

“It’s the finest night I have seen,” said Siegmund. Helena’s eyes suddenly filled with tears, at his simplicity of happiness.

“I like the moon on the water,” she said.

“I can hardly tell the one from the other,” he replied simply. “The sea seems to be poured out of the


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Catholic Encyclopedia (1913)/Diocese of Elphin

Elphin, , suffragan of Tuam, Ireland, a see founded by St. Patrick. All the known facts respecting its first bishop are recorded in two important memorials of early Irish hagiography, the "Vita Tripartita" of St. Patrick, and the so-called "Patrician Documents" in "The Book of Armagh" (q.v.). On his missionary tour through Connaught, which he entered by crossing the Shannon at Drumboilan, near Battlebridge, in the parish of Ardcarne, in 434 or 435, St. Patrick came to the territory of Corcoghlan, in which was situated the place now called Elphin. The chief of that territory, a noble Druid named Ono, of the royal Connacian race of Hy-Briuin, gave land, and afterwards his castle or fort, to St. Patrick to found a church and monastery. The place, which had hitherto been called, from its owner's name, Emlagh-Ono, received the designation of Elphin, which signifies "rock of the clear spring", from a large stone raised by the saint from the well opened by him in this land and placed on its margin, and the copious stream of crystal water which flowed from it and still flows through the street of Elphin. There St. Patrick built a church called through centuries Tempull Phadruig, i.e. Patrick's church. He established here an episcopal see, and placed over it St. Assicus as bishop, and with him left Bite, a bishop, son of the brother of Assicus, and Cipia, mother of Bite. St. Patrick also founded at Elphin an episcopal monastery or college, one of the first monasteries founded by him, and placed Assicus over it, in which office he was succeeded by Bite. Both were buried at Racoon, in Donegal, where St. Patrick built a church and a habitation for seven bishops. The "Septem episcopi de Racoon" are invoked in the Festology of Aengus the Culdee (q.v.).

The first bishop of Elphin is described in the "Book of Armagh" as the cerd, i.e. the wright or goldsmith of St. Patrick; and he made chalices, patens, and metal book-covers for the newly founded churches. Following the example of their masters, the successors and spiritual children of St. Assicus founded a school of art and produced beautiful objects of Celtic workmanship in the Diocese of Elphin. Some of these remain to the present day, objects of interest to all who see them. The famous Cross of Cong (see Cross), undoubtedly one of the finest specimens of its age in Western Europe, was (as the inscription on it and the Annals of Innisfallen testify) the work of Mailisa MacEgan, successor of St. Finian of Clooncraff near Elphin, in the County Roscommon, and was made at Roscommon under the superintendence of Domhnall, son of Flanagan O'Duffy, successor of Coman and Kieran, abbots of Roscommon and Clonmacnoise, and Bishop of Elphin. It is held that the exquisite Ardagh Chalice, which was given to Clonmacnoise by Turlough O'Conor, and was stolen thence by the Danes, was made, if not by the same artist, at least in the same school at Roscommon. The Four Masters record (1166) that the shrine of Manchan of Maothail (Mohill) was covered by Rory O'Conor, and an embroidery of gold placed over it by him in as good style as relic was ever covered in Ireland. It is therefore, fair to conclude that this beautiful work was also executed in the school of art founded by St. Assicus in the Diocese of Elphin. Within four miles of the present town of Elphin is Ratherroghan, the famous palace of Queen Meave and the Connaught kings; Relig-na-Righ, the Kings' Burial Place; also the well of Ogulla, or the Virgin Monument, the scene of the famous conversion and baptism of Aithnea (Eithne) and Fidelm, the daughters of Leoghari, monarch of Ireland in the time of St. Patrick. Ware states that after the union with Elphin of the minor sees of Roscommon, Ardcarne, Drumcliffe, and other bishoprics of less note, finally effected by the Synod of Kells (1152), the see was esteemed one of the richest in all Ireland, and had about seventy-nine parish churches. The Four Masters describe its cathedral as the "Great Church" in 1235, and speak of the bishop's court in 1258. It had a dean and chapter at this time, as we learn from the mandate of Innocent IV, sent from Lyons, July 3, 1245, to the Archbishop of Tuam, notifying him that the pope had annulled the election of the Provost of Roscommon to the See of Elphin, and ordering him to appoint and consecrate Archdeacon John, postulated by the dean Malachy, the archdeacons John and Clare, and the treasurer Gilbert. Among the early bishops was Bron of Killaspugbrone, a favored disciple of St. Patrick. He was also the friend and adviser of St. Brigid when she dwelt in the plain of Roscommon and founded monasteries there. According to Ware, of the successors of St. Assicus in the See of Elphin he found mention of only two before the coming of the English, Domhnall O'Dubhthaigh (O'Duffy), who died in 1036, and Flanachan O'Dubhthaigh, who died in 1168. There is reference to at least two other bishops of Elphin, in 640 and 1190. From St. Assicus to 1909 the names of at least fifty-four occupants of the see are enumerated in the ecclesiastical annals and public records of Ireland and Rome. Many of them were renowned for learning, wisdom and piety. During the Reformation and subsequent persecutions, there continued in Elphin an unfailing succession of canonically appointed Catholic bishops. They were faithful dispensers of the divine mysteries, like George Brann and John Max; confessors true to the Catholic Faith and the See of Peter, through years of persecution and exile like O'Higgins and O'Crean; martyrs sealing their testimony with their blood, like 'Healy and Galvirius.

The present Diocese of Elphin includes nearly the whole of the county of Roscommon, with large portions of Sligo and Galway. In the census of 1901 the population was: Catholics, 125,743; non-Catholics,7661. The present chapter consists of a dean, archdeacon, treasurer, chancellor, theologian, penitentiary, and four prebendaries. The parishes number 33, parish priests and curates 100. There is a convent of Dominicans at Sligo. The female orders in the diocese are: Ursulines, Sligo; Sisters of Mercy, in various places; and Franciscan Missionaries of Mary, at Loughlynn. To the convents are attached primary schools attended by 2500 girls. Three of them have also industrial schools for orphan and homeless children. The Ursulines conduct a boarding-school for young ladies. The diocesan seminary is the college of the Immaculate Conception at Sligo. The Marist and Presentation Brothers teach large schools. The cathedral of the diocese at Sligo, an early Romanesque structure, simple and massive, was erected by Most Rev. Dr. Gillooly, and consecrated in 1897. He also built St. Mary's Presbytery, and the College of the Immaculate Conception, Sligo. These, with a Temperance Hall, form a group of ecclesiastical buildings worthy of their beautiful scenic surroundings.

Bishop Gillooly was succeeded, March 24, 1895, by the Most Rev. John Joseph Clancy, born in the parish of Riverstown, County Sligo, in 1856. He was educated at the Marist College, Sligo, and Summerhill College, Athlone, and entered Maynooth in 1876, where he spent two years on the Dunboyne Establishment. In 1883 he was appointed professor in the Diocesan College, Sligo, and in 1887 professor of English Literature and French in Maynooth College, which office he held until he was made Bishop of Elphin.

J. J. KELLY


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Catholic Encyclopedia (1913)/Elusa

Elusa, a titular see of Palaestina Tertia, suffragan of Petra. This city is called Chellous in the Greek text of Judith, i, 9. It is also mentioned by Ptolemy, V, xv, 10 (in Iduma a), Peutinger's "Table", Stephanus Byzantius (as being formerly in Arabia, now in Palaestina Tertia), St. Jerome (In Isaiam, V, xv, 4), the pilgrim Theodosius, Antoninus of Piacenza, and Joannes Moschus (Pratum Spirituale, clxiv). In the fourth century, as is to be learned from St. Jerome's life of St. Hilarion, there was at Elusa a great temple of Aphrodite; the saint seems to have introduced Christianity there ("Vita Hilarionis" in P.G., XXIII, 41). Early in the following century a Bishop of Elusa after redeeming the son of St. Nilus, who had been carried off from Mount Sinai by the Arabs, ordained both him and his father (P.G., LXXIX, 373-93). Other bishops known are Theodulus, 431; Aretas, 451; Peter, 518; and Zenobius, 536 (Lequien, Or. christ., III, 735). Today the ruins of the city are seen at El-KhalasƒÅ (Khalasah), about nineteen miles south of Bersabee, in a large plain belonging to nomad tribes. Many inscriptions have been found there (Revue Biblique, 1905, 246-48, 253-55). In the vicinity, according to the Targums, was the desert of Sur with the well at which the angel found Agar (Gen., xvi, 7). (See Revue Biblique, 1906, 597).

The ancient See of Elusa (Eauze) in Gaul was united with that of Auch (q.v.) probably in the ninth century.

.

title: Catholic Encyclopedia (1913)/Elusa


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Rh plagues upon you according to your sins. I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate. And if ye will not be reformed by me by these things, but will walk contrary unto me; then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied. And if ye will not for all this hearken unto me, but walk contrary unto me; then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours,


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XXVI] And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth deso- late it shall rest, because it did not rest in your sabbaths, when ye dwelt upon it. And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; and that I also have walked contrary unto them, and


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44 moon, and rocking in the hands of the coast. They are all one, just as your eyes and hands and what you say, are all you.”

“Yes,” she answered, thrilled. This was the Siegmund of her dream, and she had created him. Yet there was a quiver of pain. He was beyond her now, and did not need her.

“I feel at home here,” he said; “as if I had come home where I was bred.”

She pressed his hand hard, clinging to him.

“We go an awful long way round, Helena,” he said, “just to find we’re all right.” He laughed pleasantly. “I have thought myself such an outcast! How can one be outcast in one’s own night, and the moon always naked to us, and the sky half her time in rags? What do we want?”

Helena did not know. Nor did she know what he meant. But she felt something of the harmony.

“Whatever I have or haven’t from now,” he continued, “the darkness is a sort of mother, and the moon a sister, and the stars children, and sometimes the sea is a brother: and there’s a family in one house, you see.”

“And I, Siegmund?” she said softly, taking him in all seriousness. She looked up at him piteously. He saw the silver of tears among the moonlit ivory of her face. His heart tightened with tenderness, and he laughed, then bent to kiss her.

“The key of the castle,” he said. He put his face against hers, and felt on his cheek the smart of her tears.

“It’s all very grandiose,” he said comfortably, “but it does for to-night, all this that I say.”

“It is true for ever,” she declared.


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Catholic Encyclopedia (1913)/Council of Elvira

Elvira,, held early in the fourth century at Elliberis, or Illiberis, in Spain, a city now in ruins not far from Granada. It was, so far as we know, the first council held in Spain, and was attended by nineteen bishops from all parts of the Peninsula. The exact year in which it was held is a matter of controversy upon which much has been written. Some copies of its Acts contain a date which corresponds with the year 324 of our reckoning; by some writers the council has accordingly been assigned to that year. Hardouin suggests 313, Mansi 309, and Hefele 305 or 306. Recent opinion (Duchesne, see below) would put the date considerably earlier, from 300 to 303, consequently previous to the persecution of Diocletian. The principal bishop attending the council was the famous Hosius of Cordova. Twenty-six priests are also recorded as sitting with the bishops. Its eighty-one canons were, however, subscribed only by the bishops. These canons, all disciplinary, throw much light on the religious and ecclesiastical life of Spanish Christians on the eve of the triumph of Christianity. They deal with marriage, baptism, idolatry, fasting, excommunication, the cemeteries, usury, vigils, frequentation of Mass, the relations of Christians with pagans, Jews, heretics, etc. In canon xxxiii we have, says Hefele (op. cit. below), the oldest positive ecclesiastical ordinance concerning the celibacy of the clergy. Canon xiii exhibits the institution of nuns (virgines Deo sacratae) as long familiar to Spain. Canon xxxvi (placuit picturas in ecclesiae esse non debere ne quod colitur et adoratur in parietibus depingatur) has often been urged against the veneration of images as practiced in the Catholic Church. Binterim, De Rossi, and Hefele interpret this prohibition as directed against the use of images in over-ground churches only, lest the pagans should caricature sacred scenes and ideas; Von Funk, Turmel, and Dom Leclercq opine that the council did not pronounce as to the liceity or non-liceity of the use of images, but as an administrative measure simply forbade them, lest new and weak converts from paganism should incur thereby any danger of relapse into idolatry, or be scandalized by certain superstitious excesses in no way approved by the ecclesiastical authority. (See Von Funk in "Tübingen Quartalschrift", 1883, 270-78; Nolte in "Rev. des Sciences ecclesiastiques", 1877, 482-84; Turmel in "Rev. du clergy frangais", 1906, XLV, 508.) Several other canons of this council offer much interest to students of Christian archaeology. (See text and commentary in Hefele-Leclercq, "Hist. des Conciles," I, 212 sqq.)

ARTHUR S. BARNES


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16

The complete Handwörterbuch des deutschen Aberglaubens has been examined for Sagen.

Solheim's index to Norsk Folkminnelag has added much in this field.

Many newer monographs appearing as special publications and in learned journals have been used.

Kristensen's Danske Sagn.

Wells's Manual of Writings in Middle English furnished motifs from romances in English.

Ward's and Herbert's Catalogue of Romances in the British Museum.

Special works such as Miss Schoepperle's Tristan and Isolt, Dickson's Valentine and Orson and Hertz's studies of various romances.

Malory's Morte Darthur has been indexed by motifs, so as better to represent the Arthurian legend.

Reinhard's study of Geis in the Romance has opened up a special cross section of material.

Pauli's Schimp und Ernst, with Bolte's extensive notes.

Crane's Exempla of Jacques de Vitry.

The Catalogue of Romances in the British Museum.

Gaster's Exempla of the Rabbis.

Scala Celi.

Alphabetum Narrationum.

Keller's Motif-index of Spanish Exempla.

Many motifs belonging to this genre are also included in the studies of novelle and jestbooks, mentioned shortly.

Saintyves, Les Saints Successeurs des Dieux.

Loomis, White Magic.

The jests, of which so many collections were made in the Renaissance, also find a place here. Many have been omitted, particularly

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Rh “In so far as to-night is eternal,” he said.

He remained, with the wetness of her cheek smarting on his, looking from under his brows at the white transport of the water beneath the moon. They stood folded together, gazing into the white heart of the night.


text: The Trespasser/Chapter 5

title: The Trespasser/Chapter 5


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Rh have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses.

the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them. When a man shall make a singular vow, the persons shall be for the Lord by thy estimation. And thy estima-


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Rh those whose only point is obscenity or those depending on some play upon words that cannot be carried over to another language. The foundation of this part of the index has been the very learned works of Wesselski on Hodscha Nasreddin, Bebel, Arlotto, and others, and of Bolte in his editions of Frey's Gartengesellschaft, Montanus' Schwankbücher, and similar collections. In addition, of course, monographs on particular jests have been used.

The Italian novella in prose has been well indexed for motifs by D. P. Rotunda.

A whole series of motifs from the French conteurs of the Renaissance, such as Les cent nouvelles nouvelles and the Heptameron of Marguerite of Navarre have been furnished by a group of students at the University of South Carolina, whose help is acknowledged in the proper place.

Childers's Motif Index of the Cuentos of Juan Timoneda helps fill out this part of the index.

The English jestbooks from The Hundred Merry Tales onward have been explored.

Arthur Christensen's two books on noodles, Molboernes Vise Gerninger and Dumme Folk trace these jests over the world.

Except for special studies of the various fabliaux, the principal sources for the motifs in that field were Bédier's Les Fabliaux and von der Hagen's Gesammtabenteuer.

For North Africa and Egypt, Basset's Mille et un contes arabes and Miiller's Egyptian Mythology.

A motif-index of the whole corpus of fabliaux has been examined for additional entries. Fabliaux with obscenity as the only point have been excluded, though good jests with risque elements are retained.

The new Sources and Analogues of Chaucer's Canterbury Tales has good studies of certain fabliaux.

Since the principal purpose in mind was to list the fables, the basis of that part of the work was Wienert's classification of the

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XXVII] tion shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary. And if it be a female, then thy estimation shall be thirty shekels. And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels. And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver. And if it be from sixty years old and above; if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels. But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him. And if it be a beast, whereof men bring an offering unto the Lord, all that any man giveth of such unto the Lord shall be holy. He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy. And if it be any unclean beast, of which they do not offer a sacrifice unto the Lord, then he shall present the beast before the priest: and the priest shall value it, whether it be good or bad: as thou


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Rh valuest it, who art the priest, so shall it be. But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation.

And when a man shall sanctify his house to be holy unto the Lord, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his. And if a man shall sanctify unto the Lord some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver. If he sanctify his field from the year of jubile, according to thy estimation it shall stand. But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation. And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more. But the field, when it goeth out in the jubile, shall be holy unto the Lord, as a field devoted; the


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18 Greek and Roman fables (FFCommunications No. 56), supplemented by the oriental fables listed in Chauvin's Arabian Bibliographie. The literary history of these tales is well known, so that no attempt was made to supply all of them with bibliographical apparatus, but only to place them definitely in the body of fable literature. In all, some five hundred fables appear in the classification.

Certain additions have been suggested by Professor Ben Perry's monumental Aesopica, though the expected volume of comparative notes has not been available.

Revue des Traditions Populaires.

Mélusine.

Zeitschrift des Vereins für Volkskunde.

Folk Lore

Journal of American Folklore

Danske Studier

Am Urquell

Where continuing, the journals mentioned above have been brought down to date.

Anuario de la Sociedad Folklorica de Mexico

Les Archives de Folklore

Volkskundliche Bibliographie

Annual bibliographies in Publications of the Modern Language Association of America and in Southern Folklore Quarterly.

Hessische Blätter für Volkskunde

Arv

Folklore (Naples)

A number of local folklore journals from South America, the United States, and France.

Books and periodicals which have been explored with some thoroughness in the search for motif-studies are indicated in the general bibliography by an asterisk. Works which are arranged according to the present index are marked specially (☉). They need no page reference.

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XXVII] possession thereof shall be the priest's. And if a man sanctify unto the Lord a field which he hath bought, which is not of the fields of his possession; then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubile: and he shall give thine estimation in that day, as a holy thing unto the Lord. In the year of the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.

Only the firstling of the beasts, which should be the Lord's firstling, no man shall sanctify it; whether it be ox, or sheep: it is the Lord's. And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation. Notwithstanding no devoted thing, that a man shall devote unto the Lord of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the Lord. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the


text: Author:Arthur Stapylton Barnes

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Rh Not all material found in books read has been used, for, of course, much does not belong in this classification. But when I have been in serious doubt, I have always included an item, and only after real consideration has any special treatment of narrative material been rejected.

For the purpose of deciding on inclusion or exclusion, I have had no hard and fast principle. Anything that goes to make up a traditional narrative has been used. When the term motif is employed, it is always in a very loose sense, and is made to include any of the elements of narrative structure. In general, any item in tales that other investigators have made notes on has been accepted. Sometimes, as in those treated in Chapter A, the events of creation, or the nature of the creator of of the gods, may be the subject of interest. Again, as in Chapter C, the index may involve incidents based on certain principles of conduct (e. g. tabu); sometimes extraordinary objects or creatures (magic or merely marvelous) may be the focus of attention. Most of the items are found worthy of note because of something out of the ordinary, something of sufficiently striking character to become a part of tradition, oral or literary. Commonplace experiences, such as eating and sleeping, are not traditional in this sense. But they may become so by having attached to them something remarkable or worthy of rememberihg. Mere eating is usually of no particular interest in a story. Eating on a magic table, food furnished by helpful animals, food that gives magic strength — these become significant and are likely to be handed down by the teller of tales.

Aside from the general principle just given, no rule has been followed in choosing what should go into the classification. I have tried to include all that becomes a part of tradition — all that is found worth retaining when tale, ballad, jest, or myth is transmitted by word of mouth or on the written page from generation to generation or from land to land.

This classification of materials is the result of a gradual evolution, not of any preconceived plan. It has grown out of an attempt to arrange conveniently a large number of notes made from widely divergent fields of narrative. Many groupings have been made and later combined, with others which are clearly related; many also have been split up into two or more headings. In the course of time there have emerged from this experimental process twenty-three divisions which have been finally retained.

In a very general fashion the groups may be said to progress from the mythological and the supernatural toward the realistic and

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Catholic Encyclopedia (1913)/Ancient Diocese of Ely

Ely ( or ),, in England. The earliest historical notice of Ely is given by Venerable Bede who writes (Hist. Eccl., IV, xix): "Ely is in the province of the East-Angles, a country of about six hundred families, in the nature of an island, enclosed either with marshes or waters, and therefore it has its name from the great abundance of eels which are taken in those marshes." This district was assigned in 649 to Etheldreda, or Audrey, daughter of Anna, King of the East Angles, as a dowry on her marriage with Tonbert of the South Girvii. After her second marriage to Egfrid, King of Northumbria, she became a nun, and in 673 returned to Ely and founded a monastery on the site of the present cathedral. As endowment she gave it her entire principality of the isle, from which subsequent Bishops of Ely derived their temporal power. St. Etheldreda died in 679, and her shrine became a place of pilgrimage. In 870 the monastery was destroyed by the Danes, having already given to the Church four sainted abbesses, Sts. Etheldreda, Sexburga, Ermenilda, and Werburga. Probably under their rule there was a community of monks as well as a convent of nuns, but when in 970 the monastery was restored by King Edgar and Bishop Ethelwold it was a foundation for monks only. For more than a century the monastery flourished, till about the year 1105 Abbot Richard suggested the creation of the See of Ely, to relieve the enormous Diocese of Lincoln. The pope's brief erecting the new bishopric was issued November 21, 1108, and in October, 1109, the king granted his charter, the first bishop being Harvey, formerly Bishop of Bangor. The monastery church thus became one of the "conventual" cathedrals. Of this building the transepts and two bays of the nave already existed, and in 1170 the nave as it stands today (a complete and perfect specimen of late Norman work) was finished. As the bishops succeeded to the principality of St. Etheldreda they enjoyed palatine power and great resources.

Much of their wealth they spent on their cathedral, with the result that Ely can show beautiful examples of Gothic architecture of every period, including two unique features, the unrivalled Galilee porch (1198-1215) and the central octagon (1322-1328) which rises from the whole breadth of the building and towers up until its roof forms the only Gothic dome in existence. The western tower (215 feet) was built between 1174 and 1197, and the octagon was added to it in 1400. Of the cathedral as a whole it is true that "a more vast, magnificent and beautiful display of ecclesiastical architecture and especially of the different periods of the pointed style can scarcely be conceived" (Winkles, English Cathedrals, II, 46). It is fortunate in having perfect specimens of each of the successive styles of Gothic architecture: the Early English Galilee porch, the Decorated lady-chapel (1321-1349), and the Perpendicular chantry of Bishop Alcock (c. 1500).

The original Catholic diocese was much smaller than the present Anglican see and consisted of Cambridgeshire alone, while even of this county a small part belonged to Norwich diocese. The bishops of Ely usually held high office in the State and the roll includes many names of famous statesmen, including eight lord chancellors (marked *) and six lord treasurers (marked ‚Ä†). Two bishops—John de Fontibus and Hugh Belsham—were reputed as saints, but never received formal cultus; the former was commemorated on June 19. The following is the list of bishops:

Harvey, 1109; Nigel, 1133‚Ä†; Geoffrey Riddell, 1174; William Longchamp, 1189*; Eustace, 1198*; John de Fontibus, 1220‚Ä†; Geoffrey de Burgh, 1225; Hugh Norwold, 1229; William de Kilkenny, 1255*; Hugh Belsham, 1257; John Kirkby, 1286‚Ä†; William de Louth, 1290; Ralph Walpole, 1299; Robert Orford, 1302; John Keeton, 1310; John Hotham, 1316*‚Ä†; Simon Montacute, 1337; Thomas de Lisle, 1345; Simon Langham, 1362*; John Barnet, 1366‚Ä†; Thomas Fitz-Alan (or Arundel) 1374*; John Fordham, 1388; Philiph Morgan, 1426; Vacancy (Cardinal Louis of Luxemburg, administrator), 1435; Thomas Bouchier, 1444; William Gray, 1454‚Ä†; John Morton, 1479*; John Alcock, founder of Jesus College, Cambridge, 1486; Richard Redman, 1501; James Stanley, 1506; Nicholas Wexst, 1515; Thomas Goodrich, 1533*; Thomas Thirlby, 1554-1559.

Bishop Goodrich showed reforming tendencies and during his pontificate the monastery with all its dependencies was suppressed. The last Catholic bishop was Thomas Thirlby, who was one of the eleven confessor-bishops imprisoned by Elizabeth and who died at Lambeth in 1570. In the diocese there were one archdeaconry and 141 parishes. The arms of the see were: gules, three ducal crowns, or.

EDWIN BURTON


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ND the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; from twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. And with you there shall be a man of every tribe; every one head of the house of his fathers.

And these are the names of the men that shall stand with you: of the tribe of Reuben; Elizur the son of Shedeur. Of Simeon; Shelumiel the son of Zurishaddai. Of Judah; Nahshon the son of Amminadab. Of Issachar; Nethaneel the son of Zuar. Of Zebulun; Eliab the son of Helon. Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur. Of Benjamin; Abidan the son of Gideoni. Of Dan; Ahiezer the son of Ammishaddai. Of Asher; Pagiel the son of Ocran.


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Catholic Encyclopedia (1913)/St. Elzéar of Sabran

Elzéar of Sabran,, Baron of Ansouis, Count of Ariano, b. in the castle of Saint-Jean de Robians, in Provence, 1285; d. at Paris, September 27, 1323. After a thorough training in piety and the sciences under his uncle William of Sabran, Abbot of St. Victor at Marseilles, he acceded to the wish of Charles II of Naples and married the virtuous Delphine of the house of Glandeves. He respected her desire to live in virginity and joined the Third Order of St. Francis, vying with her in the practice of prayer, mortification, and charity towards the unfortunate. At the age of twenty he moved from Ansouis to Puy-Michel for greater solitude, and formulated for his servants rules of conduct that made his household a model of Christian virtue. On the death of his father, in 1309, he went to Italy and, after subduing by kindness his subjects who despised the French, he went to Rome at the head of an army and aided in expelling the Emperor Henry VII. Returning to Provence, he made a vow of chastity with his spouse, and in 1317 went back to Naples to become the tutor of Duke Charles and later his prime minister when he became regent. In 1323 he was sent as ambassador to France to obtain Marie of Valois in marriage for Charles, edifying a worldly court by his heroic virtues. He was buried in the Franciscan habit in the church of the Minor Conventuals at Apt. The decree of his canonization was signed by his godson Urban V and published by Gregory XI. His feast is kept by the Friars Minor and Conventuals on the 27th of September, and by the Capuchins on the 20th of October.

GREGORY CARR


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Rh Of Gad; Eliasaph the son of Deuel. Of Naphtali; Ahira the son of Enan. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.

And Moses and Aaron took these men which are expressed by their names: and they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. As the Lord commanded Moses, so he numbered them in the wilderness of Sinai.

And the children of Reuben, Israel's eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred.

Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; those that were numbered of them,


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Catholic Encyclopedia (1913)/Ecclesiastical Emancipation

Emancipation, .—In ancient Rome emancipation was a process of law by which a slave released from the control of his master, or a son liberated from the authority of his father (patria potestas), was declared legally independent. The earliest ecclesiastical employment of this process was in the freeing of slaves. The Church, unable to change at once the sad condition of the slave, was able, however, to gradually substitute for slavery the milder institution of serfdom, and to introduce in place of the elaborate formalities of the emancipatio the simpler form of the manumissio in ecclesiae (Cod., De his, qui in ecclesia manumittuntur, i, 13), in which a simple statement to that effect by the master before the bishop and the congregation sufficed. The emancipation of a slave was especially necessary as a preliminary to his ordination [c. i (Synod of Poitiers, 1078, can. viii), X, De filiis presbyterorum ordinandis vel non, I, xvii; c. iii (Fourth Synod of Toledo, 633, can. lxxiv), X, De servis non ordinandis et eorum manumissione, I, xviii]. Similarly, the entrance of a son into a religious order, i.e. the taking of solemn vows, or the professio religiose, carries with it in canon law his emancipation from the legal authority (patria potestas) of the father. No positive law, however, can be quoted on this point, nor does modern civil legislation recognize this consequence of religious profession. The canon law recognizes another, purely imitative form of emancipation. This was the release of a pupil of a cathedral school, a domicellaris, from subjection to the authority of the scholasticus, or head of the school. This emancipation took place with certain well-defined ceremonies, known in the old German cathedral schools as Kappengang.

The term emancipation is also applied to the release of a secular ecclesiastic from his diocese, or of a regular from obedience and submission to his former superior, because of election to the episcopate. The petition requesting release from the former condition of service or submission, which the collegiate electoral body, or the newly elected person, must present to the former superior, is called postulatio simplex, in contradistinction to the postulatio sollemnis, or petition to be laid before the pope, in case some canonical impediment prevents the elected person from assuming the episcopal office. The document granting the dismissal from the former relations is called litteroe dimissorioe or emancipatorioe. It is not customary to use the term emancipation for that form of dismissal by which a church is released from parochial jurisdiction, a bishop from subordination to his metropolitan, a monastery or order from the jurisdiction of the bishop, for the purpose of placing such person or body under the ecclesiastical authority next higher in rank, or under the pope himself. This act is universally known as Exemption (q.v.).

JOHANNES BAPTIST SIGMULLER


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20 sometimes the humorous. But no such progress is to be observed in all parts of the index: the last half is nearly all realistic.

In Chapter A are handled motifs having to do with creation and with the nature of the world: creators, gods, and demigods; the creation and nature of the universe, and especially of the earth; the beginnings of life; the creation and establishment of the animal and vegetable world.

Chapter B is concerned with animals. Not all tales in which animals figure are placed here, for most frequently it is the action and not the particular actor that is significant in such stories. In Chapter B, on the contrary, appear animals that are in some way remarkable as such: mythical animals like the dragon, magic animals like the truth-telling bird, animals with human traits, animal kingdoms, weddings, and the like. Then there are the many helpful or grateful beasts, marriages of animals to human beings, and other fanciful ideas about animals.

Just as the motifs in Chapter B suggest some possible relation to the institution of totemism, those in Chapter C are based upon the primitive idea of tabu. Forbidden things of all kinds are here listed, as well as the opposite of that concept, the unique compulsion.

The most extensive group is that devoted to magic (Chapter D). The divisions are quite simple: transformation and disenchantment, magic objects and their employment, magic powers and other manifestations.

The motifs listed in Chapter E concern ideas about the dead — resuscitation, ghosts, and reincarnation — as well as ideas concerning the nature of the soul.

Aside from magic and the return of the dead, traditional literature records many marvels: journeys to other worlds; extraordinary creatures such as fairies, spirits, and demons; wondrous places, such as castles in the sea; and marvelous persons and events. These form Chapter F.

Because of the prominence of dreadful beings, such as ogres, witches, and the like, these have been given a special division, G. It will be seen that there is naturally much relation between Chapters E, F, and G; for example, between ogres and evil spirits, or between fairies and witches or ghosts. These relationships are noted by means of cross-references.

Beginning with Chapter H, the purely supernatural assumes a minor importance, though it is still occasionally present. Chapter H has been formed gradually from three separate divisions in the original plan. These, however, are all comprehended under the term "Tests". Tales of recognition are really tests of identity; riddles and the like, tests of cleverness; and tasks and quests, tests of prowess. In addition are to be found sundry tests of character and other qualities.

Chapter J was likewise originally three chapters — Wisdom,

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Rh Cleverness, Foolishness. Their fundamental unity is apparent: the motivation is always mental. The first part (Wisdom) consists in large part of fable material. The tales of cleverness and of stupidity come in large measure from jest books.

In the motifs in Chapter J the attention is directed primarily to the mental quality of the character. In K, on the contrary, primary importance is given to action. A very large part of narrative literature deals with deceptions. The work of thieves and rascals, deceptive captures and escapes, seductions, adultery, disguises, and illusions constitute one of the most extensive chapters in the classification.

The rest of the work is made up of smaller chapters. In "L" appear such reversals of fortune as the success of the unpromising child or the downfall of the proud. "M" deals with such definite ordaining of the future as irrevocable judgments, bargains, promises, and oaths. In "N" the large part that luck plays in narrative is shown. Tales of gambling, and of the favors and evil gifts of the Goddess Fortuna appear here.

Chapter P concerns the social system. Not all tales about kings and princes belong here, but only such motifs as rest upon some feature of the social order: customs concerning kings, or the relation of the social ranks and the professions, or anything noteworthy in the administration of such activities as law or army. A very great number of cross-references appear in this chapter.

In "Q" are recorded rewards and punishments, in "R" motifs concerning captives and fugitives, and in "S" instances of great cruelty. In "T" are treated together the motifs dealing with sex, though there are, of course, many other parts of the index where such motifs are also of interest. Here particularly come wooing, marriage, married life, and the birth of children, as well as sundry types of sexual relations.

In Chapter U are gathered a small number of motifs, mostly from fable literature, that are of a homiletic tendency. A tale is told with the sole purpose of showing the nature of life. "Thus goes the world" is the text of such tales.

Many incidents depend upon religious differences or upon certain objects of religious worship. These motifs make up Chapter V. In "W" stories designed to illustrate traits of character are classified. The last of the systematic divisions, "X", contains incidents whose purpose is entirely humorous. Many cross-references to merry tales listed elsewhere are, of course, given.

At the end, in Chapter Z, appear several small classifications which hardly deserve a chapter each. In the future should other small classifications seem desirable, they can easily be added as new parts of Chapter Z.

The fact that the classification does with relative completeness really cover the ground chosen was shown during the last six months of work on the first edition of the index. Motifs were

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22 excerpted on slips to the number of several thousand, quite without regard to the system. When the time came to throw the slips into the proper place, they nearly always ranged themselves easily and rapidly. This test gave me some confidence in the practical usefulness of the index as a means of cataloguing the materials of traditional narrative. Subsequent experience of those making indexes has confirmed this conviction.

Within the chapter the items are arranged in grand divisions, to each of which is assigned a hundred numbers, or some multiple of a hundred numbers. Thus B0—B99 concerns mythical animals; B100—B199, magic animals; B200—B299, animals with human qualities; etc.

In a similar manner, within the grand division the arrangement is by tens or groups of tens. The first of these "tens" in a grand division treats the general idea of the grand division. Specific ideas are then taken up in the succeeding divisions. The last division in a grand division deals with miscellaneous material concerning the grand division. Thus in the grand division B0—B99 (Mythical animals) we have the following divisions: B0—B9. Mythical animals — general. — B10—B19. Mythical beasts. — B20—B29. Beast-men. — B30—B39. Mythical birds. — B40—B49. Bird-beasts. — B50—B59. Bird-men. — B60—B69. Mythical fish. — B70—B79. Fish-beasts. — B80—B89. Fish-men. — B90—B99. Other mythical animals.

Within the division (e. g. B10—B19) the arrangement is according to a similar principle. The first number (ending in "0") refers to the general concept for the division. Succeeding numbers are used for specific aspects, and the last number for miscellaneous or additional material concerning the division. Thus in the division B10—B19 (Mythical beasts) we have the following sub-divisions: B10. Mythical beasts. — B11. Dragon. — B12. Basilisk. — B13. Unicorn. — B14. Other hybrid animals. — B15. Animals with unusual limbs or members. — B16. Devastating animals. — B19. Other mythical beasts. Usually not all numbers are employed, since room is left for indefinite expansion of the classification. Should more items appear than enough to exhaust the numbers, these can be added indefinitely to the last number (19.1, 19.2, 19.3, etc.).

It is frequently desirable to subdivide a number. This is done by pointing, thus: B11. Dragon. — B11.1. Origin of the dragon. — B11.1.1. Dragon from cock's egg. — B11.1.2. Dragon from transformed horse. — B11.2. Form of dragon. — B11.2.1. Dragon as compound animal. This system of subdivision maybe carried on indefinitely. Such an item as E501 with more than two hundred

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Rh subdivisions will illustrate the manner in which any item may be subdivided, no matter how elaborate the analysis.

A short handling of the classification will undoubtedly make the system clearer than can any explanation, no matter how lucid. Nothing new or strange will be found, but only the well-tested principle of division and subdivision common to all attempts to systematize knowledge.

Many items in this classification are of interest in connection with other parts of the work. Many also could with good reason be assigned to any one of several places. In these instances the use of cross-references becomes necessary. Thus at the beginnings of many grand divisions are listed items from other places that might also be expected at that point, or that for one reason or another are of special interest there. The finding of motifs in the index becomes easier in proportion to the completeness of such cross-references.

It has not been my purpose to make a special study of any item listed in this classification. Where I have been able to do so, I have furnished references to books or monographs about a motif, or at least to some reasonably extensive listing of its occurrences. But for many items I know of no such studies. In these cases I have given such references as I happen to have accumulated. At least one instance of the appearance of each motif is listed.

The arrangement of the references has been made according to a relatively uniform plan. First come the names of special treatments and of works listing variants. Here also appears the reference to The Types of the Folk-Tale. Special studies are indicated by two asterisks; valuable lists of variants by a single star. Next follow notices of particular versions of the motif, arranged usually by continents or other convenient groupings. Ordinarily these references are additions to those treated in the special studies, though duplication has not been altogether avoided.

It must be said, in defence of the frequently inadequate

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24, that the present work is primarily a classified list of motifs and that the references appear only to give some preliminary guidance in finding examples of the item concerned. To assume responsibility for bibliographical completeness for so many thousands of motifs has been quite impossible.

A preliminary glance over the general synopsis at the beginning of the first volume will usually serve to indicate the chapter in which a motif is found. The detailed synopsis preceding the appropriate chapter should next be examined for the special division which lists the motif. If the item is not discovered at the point thus indicated, it will probably be listed in the cross-references which are placed there.

Even with careful search a motif may not immediately be found, for often the fundamental nature of an item may not seem to be the same to the searcher as it has seemed to me. To meet such difficulties a detailed alphabetical index appears at the end of the work.

The principal use of the present index, I hope, will be for cataloguing motifs in various collections of tales and traditions. If gradually all the tales, myths, ballads, and traditions were catalogued according to the same system, great progress would be made in rendering possible completer comparative studies than can now be undertaken.

Each worker must, of course, evolve the details of any plan of work. But by some convenient scheme it will be possible with relative ease to place all motifs in the appropriate chapter (often with cross-references to another chapter). Then the items forming these chapters may in turn be distributed into the proper divisions. It is my hope that the list of motifs in the present index may be so extensive that most items will be found already entered and numbered. Frequently a new motif will be a subdivision of one already in the index. If so, the system of subdivision here used may be continued. If such is not the case, it will ordinarily be found that the new motif will easily fall into a particular "ten". Usually many vacant places are left in each "ten". Should the motif clearly belong to the "hundred" in question, but to none of the "tens" listed, it should go in the last "ten" (usually numbered 90—99, and devoted to "miscellaneous").

The additional motifs suggested by workers during the twenty

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Rh years since the appearance of the first edition have all been incorporated in the present edition. This has often necessitated slight modifications of the numbers assigned particular motifs. Since such changes are confusing as well as troublesome, it would seem advisable for those who make such indexes in the future not to attempt exact assignment of new motif-numbers but only to indicate the closest approximation possible (e. g. A2685.2⁺). This will serve for all purposes of reference and will make incorporation into a possible further revision of the index simpler.

In anticipation of the appearance of this index, the numbers have been used in several works. In each of the types given in the Aarne-Thompson Types of the Folk-Tale the mention of motifs is immediately followed by the number in brackets. Likewise they are inserted after all additional motifs appearing in Boggs' Index of Spanish Folktales. In my Tales of the North American Indians the motifs are all listed by the present plan. The numbers are also appearing at appropriate places in the margin of the new Handwörterbuch des deutschen Märchens.

The works indexed by this system since its first publication are mentioned on pages 12—18. — Irish and Icelandic myth, Italian, French and Spanish novelle and jestbooks, British and American folktales, African, West Indian, Jewish and Indic tradition, to mention the most important. Such surveys are indicated in the bibliography (p. 37) by a ☉.

The preparation of this classification has brought with it many pleasant associations, for I have found my fellow-workers in the field extremely kind in their help and encouragement. It is possible here to give but the briefest notice of their help and to express my heartfelt thanks to them all.

From its very inception I profited by the friendship and advice of Prof. Archer Taylor. Not only did he give the advantage of his deep scholarship, but at the expense of great labor he read the entire manuscript with the critical eye of a foster-father. Prof. Jan de Vries of Leiden explored the entire manuscript, gave me hundreds of references, and during a week in which I was guest in his home made many very valuable suggestions. Large parts of the manuscript were read by Dr. Albert Wesselski of Prague, and by Dr. Reidar Th. Christiansen of Oslo. The main burden of seeing the work through the press rested on the shoulders of Prof. Kaarle Krohn of Helsinki, to whom I am indebted for much help and cordial hospitality.

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26 Without the co-operation of many persons, an undertaking like this cannot be accomplished. It is most pleasant to record my particular appreciation for those who, by furnishing me with the result of their reading in special fields, added to the completeness of the work. Prof. Chester N. Gould of Chicago gave me free access to his rich notes on the Old Norse saga material; Miss Hortense Braden of Indianapolis permitted me to use her classification of incidents in African tales; Miss Thelma James of Detroit turned over to me the manuscript of her classification of the Alphabetum Narrationum, as did Dr. Luella Carter of her classification of the tales in the Scala Celi and Prof. C. B. Cooper of his notes on Burton's Arabian Nights and the Kathā Sarit Sāgara. Mr. Bjorn Winger of Indianapolis gave me most valuable help by excerpting motifs from several difficult sources, notably from about half of Feilberg's Bidrag til en Ordbog over Jyske Almuesmål. When I excerpted the second half of the work, I realized the magnitude of this kindness so freely given.

Prof. Ernest J. Simmons was good enough to supplement my inadequate knowledge of Russian, so that the motifs in a certain Russian work could be included. Prof. John W. Spargo, of Northwestern University, has in a number of cases enriched the classification from the fields of his special interest. Lastly, must be mentioned a whole group of students of my seminar in the Folk-Tale, who for some years were most generous of their time in excerpting important works.

For the new edition the help for which I am very thankful has continued on all sides through the years. First must be mentioned those who have devoted great labor to the preparation of indexes of special fields and have thus made possible this revision — Jonas Balys, Ernest W. Baughman, Inger Margrethe Boberg, Laurits Bødker, Åke Campbell, Joseph M. Carrière, J. Wesley Childers, Tom Peete Cross, Aurelio M. Espinosa, Paul Delarue, Helen L. Flowers, Theodor H. Gaster, Verrier Elwin, Herbert Halpert, Hiroko Ikeda, William Hugh Jansen, John Esten Keller, May A. Klipple, Waldemar Liungman, Maria de los Angeles Moreno Enriquez, Dov Neuman, Anton Nyerges, Sister Marie-Ursule, Warren E. Roberts, D. P. Rotunda, Archer Taylor, Toni Unger, Maria Alice Moura Pessoa, and Bjorn Winger.

To these may be added a group from the University of South Carolina who have listed motifs from various writers of the French Renaissance — J. Woodrow Hassell, Jr., A. M. Hardee, Cecilia P. Irwin, Sarah C. Pinkney, F. C. Perry, Kenneth Fay and Andrew H. Yarrow.

Aside from those mentioned as having completed motif-indexes, a number of my students have excerpted motifs to the number of many thousand from various fields — Richard Bartel (Greek drama), Kenneth Clarke (Africa), Bacil F. Kirtley (Oceania), Dorothy Thompson Letsinger (Sir Thomas Malory), W. S. Mayer, Jr. (Troy

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Rh legend), Barbara Harris Mickey (Melanesia), Remedios Wycoco Moore (American Indian, Buddhist, and much else), Henri Stegemeier (German Schwankbücher), and Richard Weir (Modern Greek).

Finally, I have been extremely fortunate in having gifted and willing research assistants whose work has gone far beyond the line of duty — Jonas Balys (1948—52) and Remedios Wycoco Moore (1952—54).

The expense attached to the preparation and publishing of a work such as the present is not trifling. For clerical help the American Council of Learned Societies has twice given me grants. For the second half of the college year 1930—31, this foundation also awarded me funds to permit my taking leave from my university work in order to finish the present classification. Indiana University generously supplemented this grant.

In the years during which the new edition has been prepared generous support of this work has continued. Indiana University has always provided clerical help and for six years a full time research assistant. Preparation of the alphabetical index has been facilitated by a grant from the American Philosophical Society.

The expense of printing the first edition was borne by the Finnish Academy of Sciences and Indiana University. Rosenkilde and Bagger and the Indiana University Press have jointly borne the responsibility for publication of the revised edition. To these and to all who have so generously aided in making this work possible, I wish here to express my thanks.

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text: Page:Thompson Motif-Index 2nd 1.djvu/34

title: Page:Thompson Motif-Index 2nd 1.djvu/34