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 OUR ARM- CHAIR. - HOUSEKEEPER'S HINTS. wwwwww HOUSEKEEPER'S HINTS. OUR ARM- CHAIR. A FEW WORDS ABOUT WASHING.-The linen for a Monday's THE BEST OF THE LADY'S BOOKS.-Says the Mansfield (Ohio) Herald, speaking of this periodical :-" What we have said, wash should be collected on Saturday evening, and sorted formerly, latterly, and at all times, we say again: it is em- and put to soak in cold water, according to various kinds, phatically that ' Peterson's' is the Magazine for the times." The body linen should be put into one tub, the bed and Says the Madison (Wis.) Democrat :-" When we see the table linen in another, and the fine things separately. Plain immense amount of fashion cuts in ' Peterson,' we are not collars, cuffs, and wristbands, should be strung through the surprised that it is so popular with the ladies." The Tom's button-holes on a piece of bobbin long enough to enable the River (N. J.) Courier says :-" This sprightly Magazine cou- articles to be easily divided for rubbing, starching, etc. By tains the best that is found in other publications, while it soaking dirty clothes in cold water, the stains are loosened, is afforded at a lower price." The Charleston ( Mo. ) Adver- and the error of washing in too hot water is obviated. tiser says:-" Its literature stands in the van of magazines All washing is better done by suds than by rubbing on of its class." Says the Coburg (C. W. ) Sentinel:-"The soap; only the very soiled places require soap rubbing. literary contributions are the best to be found in any of The best way to get good suds is to shred into an earthea. the magazines." The Franklin (N. Y.) Register says :- ware jar best yellow soap cut into very fine shavings, and to "Should be in every house in the land." The Coshocton pour boiling water to the quantity required. One pound of (0.) Democrat says :-" None are so popular and useful as soap is plenty for one gallon of water. Add to this quantity 'Peterson's.' Says the Dodgeville (Wis.) Chronicle :-" The halfa pound of best Scotch soda, and set the jar (covered) engravings in ' Peterson's' one never wearies with seeing, on a stove, or at the back of the kitchen range, till the and the fashions are the latest and prettiest." The Cum- soap is quite dissolved. If this be done on Saturday evenberland (Md.) Alleghanian says :—“ As an arbiter of fashion, ing, the soap will be a smooth liquid fit to use on Monday the Magazine stands first." Says the Wilmington (Ind.) Com- morning. mercial - Peterson' keeps up, in quantity and quality, The body linen is the first batch that requires "tubbing." with its higher-priced cotemporaries." The Mt. Clement Ifhand labor is used, every portion of the garment should (Mich.) Press says :-"The steel engraving in the number be rubbed over, and afterward rinsed through clean suds. before us is in itself worth the price of the Magazine." Says The things are then fit for the copper. The water in the copthe Dexter (Mich.) Leader :-"Its fashion-plates are the per should be cold when the clothes are put in, and should most superb, and its stories the most attractive." The contain (if of moderately large size) about five ounces of Hillsdale (Mich.) Democrat says :-" Always ahead of its soda and a pint and a half of soap-jelly of the above propor cotemporaries, both in point of time and excellence." The tions. To prevent burning, the linen requires stirring about Lapeer (Mich. ) Clarion says :-" Up to the times, and cheaper occasionally. It is also a good plan, to avoid burning, to than the cheapest." The Dayton (0.) Ledger says :-" The have a piece of coarse basket-work laid at the bottom of the best and cheapest of the lady's books." Hundreds of similar unsolicited notices appear every month. If you are copper. Ten minutes after the water has come to boiling getting up a club for "Peterson," read some of these heat is long enough for the clothes to remain in the copper. They should then be taken out and thrown into the rinsing opinions of the press to the ladies you ask to subscribe. trough. The whiteness of linen depends fully as much upon good rinsing as upon hard rubbing. If it can be managed, CABINET ORGANS.—The Boston Journal says :-"The export the rinsing should be accomplished by setting the trough business of the Mason & Hamlin Organ Company is growing under a tap of running water. After rinsing, blueing is the to be of considerable importance, their well-known Organs next process. The best stone blue tied up in a bag of very having the highest reputation in Europe as well as in stout flannel of several thicknesses is most suitable for plain America. In their packing-rooms, the other day, were Inen. Only one article should be blued at a time, or, if instruments for Japan and China, as well as a large ship- small, as many as the washer can hold in her hand. If the ment (ordered by cable) for England, where the demand is clothes are allowed to drop to the bottom of the trough, the rapidly increasing. These are all sent in answer to ordersin folds of the liuen no instruments being consigued by them. This Company particles of blue are liable to settle the received orders for more than two hundred Organs last and make streamy marks, very difficult to get out. Led and table linen do not usually require more thanone week. Attempts have been made to imitate the Mason & Hamlin Organs in England and Canada, but thus far with- tubbing with suds. Ifmuch soiled, the labor will, of course, out success. In this country the patents controlled by this be greater. The things should afterward be submitted to the same treatment as the body linen. Company prevent imitation." Woolens do not require soaking previous to washing. It in suds used for other MRS. T. EDMONDSON, of Jersey City, says :-" I purchased is bad economy to wash such articles All flannels require special care ; no soda shonld purposes. my Wheeler & Wilson machine July 10th, 1857, and for the be used for them, nor soap rubbed on. If so, the flannels first six years used it constantly from morning until late in will surely turn yellow and shrink. The soap-jelly shoul the evening on heavy cloth and Marseilles work, and the be prepared as described, with the addition of a packet of remainder of the time I have used it for family sewing, Manby's washing crystal-powder instead of soda. Water without repairs, and the machine is in so good condition for washing flannels should only be lukewarm, and wooleus that I would not exchange it for your latest number. It should never be rinsed in clear water, neither must they le will wear a dozen years more without repairing. I have wrung, but only squeezed from the snds, used one needle nearly three years, and have some of the In getting up dimity and piques, the failure is not gener dozen needles that I received with the machine." ally in the washing, but in starching. A good-sized panfr! THE NEWSPAPERS universally admit that this is the of starch should be used, in which three or four inches of cheapest and best of the lady's magazines. But compare composite or other candle has been melted whilst hot. The "Peterson," for yourselves, with any other of its price and articles should be thoroughly squeezed from the starch and kind. A specimen will be sent, gratis, to any one wishing folded whilst wet between folds of old sheeting or table to get up a club, Be early in the field, before others with linen. They should then be passed beneath the rollers ofa mangle, or through a wringing-machine. All lumps of inferior magazines . starch are thus removed. Dimity requires no other finishTHE CHRISTIAN SUN says :-" Young man, if you alreadying, except that when it is half dried on the lines it should have a Bible, buy Webster's Unabridged Dictionary next." be taken down and shaken, and pulled into the ribs formed 392

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 REVIEW

OF NEW BOOKS.

A NEW PREMIUM ENGRAVING. For next year we shall have another new premium engraving, "Our Father Who Art in Heaven." The subject is one that will appeal to every true woman's heart. The picture is large-sized for framing, (20 inches by 16 ; ) is executed in the best manner; and will, we think, be more generally liked than even " The Star of Bethlehem." Every person getting up a club for "Peterson" will be entitled to a copy of this really exquisite work of art. A very little exertion will enable you to procure three subscribers and earn this beautiful picture. With attle more exertion you can get five subscribers, which secures for you an extra copy of the Magazine in addition to the engraving. Or, a larger club, at lower rates per copy, and, therefore, easier got, will be remunerated in the same way. Be early in the field, before canvassers for other periodicals get around. The picture will be sent, carefully wrapped on a roller, postage paid. If, however, you prefer it, we will send either of our old premium engravings, instead of the new one, viz., " Washington Parting from his Generals," " The Star of Bethlehem," " Bunyan in Jail," or " Bunyan on Trial." This is a choice which no other magazine offers. If you get clubs enough you can earn all the engravings. FOR TWO DOLLARS AND A HALF we will send a copy of "Peterson" for 1870, and also a copy of either of our superb premium engravings. Wo make this offer in answer to numerous inquiries. FOR FALL AND WINTER WRAPS gray plaids will be much worn. The plaid will be draped on the back as a bournous, and one corner thrown over the left shoulder. PRIMROSES and primrose color are much worn, this fall, both in evening and morning toilets. REVIEW OF NEW BOOKS. The Pictorial Field-Book of the War of 1812. By Bensm J. Lossing. 1 vol., large 8 vo. New York: Harper & Brothers.-This work is similar in plan to the "Field-Book of the War of Independence," which was published by the Harper: several years ago, and was so popular. It abounds with engravings and maps of the principal scenes of battle, and with portraits of the chief actors in the war of 1812, and with illustrations of scenery, relics, etc., etc.; and is accompanied by full letter-press descriptions. The engravings, which are on wood, are several hundred in number, and are by Lossing & Barritt, chiefly from original sketches by the author. It is the most exhaustive work, and also the most popular in character, which has yet appeared on the subject. The foot-notes alone embody an amount of information of the greatest value. Mr. Lossing deserves the national gratitude for having collected and preserved, by pen and pencil, numerous traditional and other facts, which, but for him, would soon have passed into oblivion. The volume is very handsomely printed. The American Woman's Home. By Catharine E. Beecher & Harriet Beecher Stance. 1 vol., small 8 ro. New York: J. B. Ford & Co.--This is the work oftwo ladies, both known to the American public. It is intended "for a guide to the formation and maintenance," as the advertisement says, "of economical, healthful, beautiful and Christian homes ;" and it fulfills its design completely, so far as we can judge from a careful reading of it. The book is one that every woman, if possible, ought to have. It treats practically of all the subjects relating to domestic life, the useful as well as the ornamental, and treats of them from woman's standpoint Numerous engravings illustrate the text. Meta's Paith. By the author of St. Olares.", 1 rol., 8 ro. New York: Harper & Brothers -- Somewhat too diffusely written, but nevertheless very agrecable reading.

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Ruby Gray's Strategy. By Mrs. Ann S. Stephens. 1 vol., 12 mo. Philada: T. B Peterson & Brothers.-Our readers are so familiar with the writings of Mrs. Stephens, that we need not stop to eulogize this stirring story. We do not exaggerate when we say that this writer, in her peculiar line, stands alone among American authors. For nearly thirty years she has been constantly before the public, and during that long period, while so many others have won fame, and afterward lost it, she has continued a popular favorite. The causes are not far to seek. To a thorough familiarity with history, she adds the imagination of a poet, so that her remances are always vivid with life and breathe the very spirit of their times. At home in American society, whether rural or metropolitan, her novels are free, bold pictures, full of stir and color. In both her novels and romances , therefore, she depends on permanent elements for success. Personally, we like her romances best; but her novels, of which this is one, will always be popular. Aspasia. By C. Holland. 1 vol., 12 mo. Philada : J. B. Lippincott & Co.- A very excellent story, and with a useful moral. The volume is beautifully printed. By the mechanical excellence of his puldications, Mr. Lippincott is steadily raising the standard ofbook-printing in the United States, and so doing more than almost any other man to work out a needful reform. Walter Ogilby. By the authoress of " Wau-Bun." 1 vol., 12 mo. Philada: J. B. Lippincott & Co.- This is very much in the manner of " The Wide, Wide World ," though by no means an imitation of it. The scene is laid in one of the river counties of New York. The story is pure in its aims, and full of interest. Claude Gueux. The Last Day of a Condemned Man. By Victor Hugo. 1 vol., 12 mo. New York: Carleton. -A plea for the abolition of capital punishment, put forth in the guise of a powerfully-written story. It is one of Victor Hugo's earlier efforts, having been first published as far buck as 1823. Love Me Little, Love Me Long. By Charles Reade. 1 rol., S ro. New York: Harper & Brothers.- One of the liveliest of Reade's novels. This is a cheap edition, in paper covers. Harper & Brothers are publishing all of Reade's works, in this style, at the low price of thirty-five cents each. The American Joe Miller, or Punchfor the Million. 1 rol., 12 mo, Philada : T B. Peterson & Erothers.-This is a volume of some hundred and fifty pages, illustrated by more than a hundred wood-cuts. Cruikshank, Leech, Phiz, Doyle, and Kenny Meadows are among the designers. The Seven Curses of London. By James Greenwood. 1 vol., 8 ro. New York: Harper & Brothers.- The neglected children of London, the professional thieves and beggars, the gamblers, and others of the outcast, or half-outcast population of that great city, are discussed in this volume. False Colors. By Annie Thomas. 1 rol., 8 ro. New York: Harper & Brothers.-An unusually well-written novel, by the author of " Dennis Donne," etc., etc. Cecil, the heroine, is a very fine delineation. The Teacher, the Pupil, the School. By Nathaniel Sands. 1 vol., 8vo. New York: Harper & Brothers.-A very superior little work on the philosophy of teaching. It is printed with unusual neatness and taste. A Parser and Analyzer for Beginners. By F A. March. 1 vol., 16 mo. New York: Harper & Brothers.-A handy little work, with diagrams and suggestive pictures, written by Professor March, of Lafayette College. Hetty. By Henry Kingsley. 1 rol., 8 ro. New York: Harper & Brothers. A new novel by the author of " Ravenshoe." A cheap edition. Hospital Sketches. By Louisa M. Alcott. 1 vol., 16 mo. Boston: Roberts Brothers.- A record of real experiences, which we can heartily recommend to the reading public,

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Rh It is necessary to cease to be a man in order to do justice to a microbe; it is not necessary to cease to be a man in order to do justice to men. That same suppression of sympathies, that same waving away of intuitions or guess-work which make a man preternaturally clever in dealing with the stomach of a spider, will make him preternaturally stupid in dealing with the heart of man. He is making himself inhuman in order to understand humanity. An ignorance of the other world is boasted by many men of science; but in this matter their defect arises, not from ignorance of the other world, but from ignorance of this world. For the secrets about which anthropologists concern themselves can be best learnt, not from books or voyages, but from the ordinary commerce of man with man. The secret of why some savage tribe worships monkeys or the moon is not to be found even by travelling among those savages and taking down their answers in a note-book, although the cleverest man may pursue this course. The answer to the riddle is in England; it is in London; nay, it is in his own heart. When a man has discovered why men in Bond Street wear black hats he will at the same moment have discovered why men in Timbuctoo wear red feathers. The mystery in the heart of Rh


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Rh some savage war-dance should not be studied in books of scientific travel; it should be studied at a subscription ball. If a man desires to find out the origins of religions, let him not go to the Sandwich Islands; let him go to church. If a man wishes to know the origin of human society, to know what society, philosophically speaking, really is, let him not go into the British Museum; let him go into society.

This total misunderstanding of the real nature of ceremonial gives rise to the most awkward and dehumanized versions of the conduct of men in rude lands or ages. The man of science, not realizing that ceremonial is essentially a thing which is done without a reason, has to find a reason for every sort of ceremonial, and, as might be supposed, the reason is generally a very absurd oneabsurd because it originates not in the simple mind of the barbarian, but in the sophisticated mind of the professor. The learned man will say, for instance, "The natives of Mumbojumbo Land believe that the dead man can eat, and will require food upon his journey to the other world. This is attested by the fact that they place food in the grave, and that any family not complying with this rite is the object of the anger of the priests and the tribe." To any one acquainted with Rh


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Rh humanity this way of talking is topsy-turvy. It is like saying, "The English in the twentieth century believed that a dead man could smell. This is attested by the fact that they always covered his grave with lilies, violets, or other flowers. Some priestly and tribal terrors were evidently attached to the neglect of this action, as we have records of several old ladies who were very much disturbed in mind because their wreaths had not arrived in time for the funeral." It may be of course that savages put food with a dead man because they think that a dead man can eat, or weapons with a dead man because they think that a dead man can fight. But personally I do not believe that they think anything of the kind. I believe they put food or weapons on the dead for the same reason that we put flowers, because it is an exceedingly natural and obvious thing to do. We do not understand, it is true, the emotion which makes us think it obvious and natural; but that 1s because, like all the important emotions of human existence, it is essentially irrational. We do not understand the savage for the same reason that the savage does not understand himself. And the savage does not understand himself for the same reason that we do not understand ourselves either. Rh


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Rh The obvious truth is that the moment any matter has passed through the human mind it is finally and for ever spoilt for all purposes of science. It has become a thing incurably mysterious and infinite; this mortal has put on immortality. Even what we call our material desires are spiritual, because they are human. Science can analyse a pork-chop, and say how much of it is phosphorous and how much is protein; but science cannot analyse any man’s wish for a pork-chop, and say how much of it is hunger, how much custom, how much nervous fancy, how much a haunting love of the beautiful. The man’s desire for the pork-chop remains literally as mystical and ethereal as his desire for heaven. All attempts, therefore, at a science of any human things, at a science of history, a science of folk-lore, a science of sociology, are by their nature not merely hopeless, but crazy. You can no more be certain in economic history that a man’s desire for money was merely a desire for money than you can be certain in hagiology that a saint’s desire for God was merely a desire for God. And this kind of vagueness in the primary phenomena of the study is an absolutely final blow to anything in the nature of a science. Men can construct a science with very few Rh


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Rh instruments, or with very plain instruments; but no one on earth could construct a science with unreliable instruments. A man might work out the whole of mathematics with a handful of pebbles, but not with a handful of clay which was always falling apart into new fragments, and falling together into new combinations. A man might measure heaven and earth with a reed, but not with a growing reed.

As one of the enormous follies of folk-lore, let us take the case of the transmigration of stories, and the alleged unity of their source. Story after story the scientific mythologists have cut out of its place in history, and pinned side by side with similar stories in their museum of fables. The process is industrious, it is fascinating, and the whole of it rests on one of the plainest fallacies in the world. That a story has been told all over the place at some time or other, not only does not prove that it never really happened; it does not even faintly indicate or make slightly more probable that it never happened. That a large number of fishermen have falsely asserted that they have caught a pike two feet long, does not in the least affect the question of whether any one ever really did so. That numberless journalists announce a Franco-German war merely for money is no Rh


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Rh evidence one way or the other upon the dark question of whether such a war ever occurred. Doubtless in a few hundred years the innumerable Franco-German wars that did not happen will have cleared the scientific mind of any belief in the legendary war of '70 which did. But that will be because if folk-lore students remain at all, their nature will be unchanged; and their services to folk-lore will be still as they are at present, greater than they know. For in truth these men do something far more godlike than studying legends; they create them.

There are two kinds of stories which the scientists say cannot be true, because everybody tells them. The first class consists of the stories which are told everywhere, because they are somewhat odd or clever; there is nothing in the world to prevent their having happened to somebody as an adventure any more than there is anything to prevent their having occurred, as they certainly did occur, to somebody as an idea. But they are not likely to have happened to many people. The second class of their "myths" consist of the stories that are told everywhere for the simple reason that they happen everywhere. Of the first class, for instance, we might take such an Rh


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Rh example as the story of William Tell, now generally ranked among legends upon the sole ground that it is found in the tales of other peoples. Now, it is obvious that this was told everywhere because whether true or fictitious it is what is called "a good story;" it is odd, exciting, and it has a climax. But to suggest that some such eccentric incident can never have happened in the whole history of archery, or that it did not happen to any particular person of whom it is told, is stark impudence. The idea of shooting at a mark attached to some valuable or beloved person is an idea doubtless that might easily have occurred to any inventive poet. But it is also an idea that might easily occur to any boastful archer. It might be one of the fantastic caprices of some story-teller. It might equally well be one of the fantastic caprices of some tyrant. It might occur first in real life and afterwards occur in legends. Or it might just as well occur first in legends and afterwards occur in real life. If no apple has ever been shot off a boy's head from the beginning of the world, it may be done to-morrow morning, and by somebody who has never heard of William Tell.

This type of tale, indeed, may be pretty fairly Rh


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Rh paralleled with the ordinary anecdote terminating in a repartee or an Irish bull. Such a retort as the famous "Je ne vois pas la necessité" we have all seen attributed to Talleyrand, to Voltaire, to Henri Quatre, to an anonymous judge, and so on. But this variety does not in any way make it more likely that the thing was never said at all. It is highly likely that it was really said by somebody unknown. It is highly likely that it was really said by Talleyrand. In any case, it is not any more difficult to believe that the mot might have occurred to a man in conversation than to a man writing memoirs. It might have occurred to any of the men I have mentioned. But there is this point of distinction about it, that it is not likely to have occurred to all of them. And this is where the first class of so-called myth differs from the second to which I have previously referred. For there is a second class of incident found to be common to the stories of five or six heroes, say to Sigurd, to Hercules, to Rustem, to the Cid, and so on. And the peculiarity of this myth is that not only is it highly reason-able to imagine that it really happened to one hero, but it is highly reasonable to imagine that it really happened to all of them. Such a story, for instance, is that of a great man having Rh


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 As to the signification of the word kami ;—it is applied in the first place to all the kami of heaven and earth who are mentioned in the ancient records, as well as to their spirits which reside in the temples where they are worshipped. Further, not only human beings, but also birds, beasts, plants and trees, seas and mountains, and all other things whatsoever which possess powers of an extraordinary and eminent character, or deserve to be revered and dreaded, are called kami. Eminent does not mean solely worthy of honowr, good or distinguished by great deeds, but is applied also to the kami who are to be dreaded on account of their evil character or miraculous nature. Amongst human beings who are at the same time kami are to be classed the successive Mikados, who in the Manyôshiu and other ancient poetry are called tôtsu-kami (distant gods) on account of their being far removed from ordinary men, as well as many other men, some who are revered as kami by the whole Empire, and those whose sphere is limited to a single province, department, village or family. The kami of the Divine Age were mostly human beings, who yet resembled kami, and that is why we give that name to the period in which they existed. Besides human beings, the thunder is called the ‘sounding god’ (naru-kami). The dragon, goblins (tengu) and the fox are also kami, for they are likewise eminently miraculous and dreadful creatures. In the Nihongi and in the Manyôshiu the tiger and the wolf are spoken of as kami. Izanagi gave the name of Oho-kamu-dzu-mi no mikoto to the fruit of the peach-tree, and the jewels which he wore on his neck were called Mi-kuratana no mikoto. In the Jindai no maki and the Oho-barahi no kotoba, rocks, stumps of trees, leaves of plants and so forth are said to have spoken in the Divine age; these also were kami. There are many cases of the term being applied to seas and mountains. It was not a spirit that was meant, but the term was used directly of the particular sea or

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Rh his strength swayed or thwarted by the mysterious weakness of a woman. The anecdotal story, the story of William Tell, is, as I have said, popular, because it is peculiar. But this kind of story, the story of Samson and Delilah, of Arthur and Guinevere, is obviously popular because it is not peculiar. It is popular as good, quiet fiction is popular, because it tells the truth about people. If the ruin of Samson by a woman, and the ruin of Hercules by a woman, have a common legendary origin, it is gratifying to know that we can also explain, as a fable, the ruin of Nelson by a woman and the ruin of Parnell by a woman. And, indeed, I have no doubt what-ever that, some centuries hence, the students of folk-lore will refuse altogether to believe that Elizabeth Barrett eloped with Robert Browning, and will prove their point up to the hilt by the unquestionable fact that the whole fiction of the period was full of such elopements from end to end.

Possibly the most pathetic of all the delusions of the modern students of primitive belief is the notion they have about the thing they call anthropomorphism. They believe that primitive men attributed phenomena to a god in human form in order to explain them, because Rh


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Rh his mind in its sullen limitation could not reach any further than his own clownish existence. The thunder was called the voice of a man, the lightning the eyes of a man, because by this explanation they were made more reasonable and comfortable. The final cure for all this kind of philosophy is to walk down a lane at night. Any one who does so will discover very quickly that men pictured something: semi-human at the back of all things, not because such a thought was natural, but because it was supernatural; not because it made things more comprehensible, but because it made them a hundred times more incomprehensible and mysterious. For a man walking down a lane at night can see the conspicuous fact that as long as nature keeps to her own course, she has no power with us at all. As long as a tree is a tree, it is a top-heavy monster with a hundred arms, a thousand tongues, and only one leg. But so long as a tree is a tree, it does not frighten us at all. It begins to be something alien, to be something strange, only when it looks like ourselves. When a tree really looks like a man our knees knock under us. And when the whole universe looks like a man we fall on our faces. Rh


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Rh they were above all things reasonable and respectable. They are praised as disobedient when they had only one great virtuecivic obedience. They are envied and admired as shamelessly happy when they had only one great sindespair.

Mr. Lowes Dickinson, the most pregnant and provocative of recent writers on this and similar subjects, is far too solid a man to have fallen into this old error of the mere anarchy of Paganism. In order to make hay of that Hellenic enthusiasm which has as its ideal mere appetite and egotism, it is not necessary to know much philosophy, but merely to know a little Greek. Mr. Lowes Dickinson knows a great deal of philosophy, and also a great deal of Greek, and his error, if error he has, is not that of the crude hedonist. But the contrast which he offers between Christianity and Paganism in the matter of moral idealsa contrast which he states very ably in a paper called "How long halt ye?" which appeared in the Independent Reviewdoes, I think, contain an error of a deeper kind. According to him, the ideal of Paganism was not, indeed, a mere frenzy of lust and liberty and caprice, but was an ideal of full and satisfied humanity. According to him, the ideal of Christianity was Rh


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Rh the ideal of asceticism. When I say that I think this idea wholly wrong as a matter of philosophy and history, I am not talking for the moment about any ideal Christianity of my own, or even of any primitive Christianity un-defiled by after events. I am not, like so many modern Christian idealists, basing my case upon certain things which Christ said. Neither am I, like so many other Christian idealists, basing my case upon certain things that Christ forgot to say. I take historic Christianity with all its sins upon its head; I take it, as I would take Jacobinism, or Mormonism, or any other mixed or unpleasing human product, and I say that the meaning of its action was not to be found in asceticism. I say that its point of departure from Paganism was not asceticism. I say that its point of difference with the modern world was not asceticism. I say that St. Simeon Stylites had not his main inspiration in asceticism. I say that the main Christian impulse cannot be described as asceticism, even in the ascetics.

Let me set about making the matter clear. There is one broad fact about the relations of Christianity and Paganism which is so simple that many will smile at it, but which is so important that all moderns forget it. The Rh


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 ; of the sea on account of its depth and the difficulty of crossing it, of the mountain on account of its loftiness.

Izanagi and Izanami, after descending by command of the Heavenly Gods upon Onogoro-jima begot the eight islands of Japan, namely, what are now called Awaji, Shikoku, Oki, Kiushiu, Iki, Tsushima, Sedo and the main island. They begot a number of gods, and their posterity gradually increased. Amongst the descendants of their child Susanowo no kami was Oho-na-muji no kami, a god of surpassing powers. For a long time he was subjected to great annoyance at the hands of his numerous brothers, but having taken a journey to the nether world (the moon) to consult his ancestor, he was enabled, by following the advice he then received, to overcome his rebellious brethren, and establish himself as the ruler of this country. One of his many names is Oho-kuni-nashi no kami, which means the ‘great lord of the country.’ The seat of his government was in the province of Idzumo. He had many children, the eldest of whom was Koto-shiro-nushi no kami, one of the eight gods worshipped in the Jingikuan; a second was Aji-suki-taka-hiko-ne no kami, the god of Kamigamo near Kiôto, and another was Take-mi-na-kata no mikoto, the god of Kami-no-Suwa in Shinano. Oho-na-muji is a corruption of Oho-na-mochi, the Great Possessor of Names, a title given to him because of the numerous names which he possessed. In conjunction with Sukunabikona no kami, the eldest son of the two creators, he compiected the work begun by Izanagi and Izanami, and civilized the country. To these two gods are ascribed the discovery of medicine and the invention of divination.

Amaterasu oho-mi-kami, having been appointed Queen

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 of the sun by Izanagi, shares the government of the world with the two creators. She in turn desired to make a son of her own ruler over the terrestrial world. This was Oshi-ho-mimi no mikoto, a god who was produced from the goddess’ necklace; he was married to Tamayori-hime no mikoto, a grand-daughter of the two creators. The offspring of this pair was Ninigi no mikoto, who was therefore the grandson of Amaterasu, and the title Sumemi-ma no mikoto (Sublime Grandchild) applied to him expresses this relationship. Ninigi no mikoto replaced his father as sovereign-designate of the world, but as Oho-na-muji who was in actual possession could hardly be expected to surrender peacefully, a council was held of all the gods. By the advice of the most sagacious of the gods, one of the other children of Amaterasu, named Ame-no-hohi onno [sic] mikoto, was sent on an embassy to the world, to persuade Oho-na-muji to give up his rights. The envoy remained away three years, and as no result had yet been obtained, a second envoy was despatched, who was to induce Oho-na-muji to submit by a display of military force. The second envoy, however, fell in love with Shitateru-hime, a daughter of Oho-na-muji, and failed to perform his errand. He even slew a messenger who was sent to stimulate him to accomplish his mission. Upon this an expedition was started under two warlike gods named Take-mika-dzuchi and Futsu-nushi, who in joint action with Ame-no-hohi no mikoto succeeded at last in obtaining from Oho-na-muji a renunciation of his sovereignty over Japan in favour of the Sublime Grandchild. The only conditions which he exacted were that he should have a temple built for his residence where proper services might be performed in his honour, and that the Unseen (kakuri-goto) should be placed under his charge. This arrangement was ratified by Amaterasu and the two creators. The temple of Oho-yashiro in Idzumo, which exists to this day, was built for Oho-na-muji, and Ame-no-hohi, from whom sprang the family of the Idzumo-no-kuni no miyatsuko, at first hereditary governors pf the province, and afterwards priests of the temple, became his servant.

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Rh Courtesy, Agricultural Extension Dept., International Harvester Co.

THE COMMON HOUSE FLY

may be full of disease germs and most unsafe to drink. It will be better to carry some bottles of cooled, boiled water when you go for a hike or a nutting party than to drink from a spring, no matter how clear it looks.

We must be very careful not to do any-thing that will contaminate the public water supply. Waste material that will decay should never be thrown in a lake or reservoir which is piped for home use. Your garbage thrown carelessly into a river may cause illness a long distance away. Sewage is washed back and forth by the action of the currents for many days and causes the water to be badly poisoned. Such a condition is a health menace, especially in fresh water streams or lakes where the polluted water reaches the supply of seme other town.

Boys and girls can fight other community disease carriers. Almost the worst of these is the common house fly. One does not realize to look at it, how much harm one fly can do. Its eggs,


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50 Courtesy, Agricultural Extension Dept., International Harvester Co.

BOYS MAKING FLY TRAPS IN SCHOOL

from which the larvae hatch, are laid in dirt of some kind, decayed food, manure, polluted ground and the like. One fly lays an average of one hundred and twenty eggs at a time and is apt to have nine families dure a season, Scientists tell us that this one fly may have several hundred thousand fly relatives in a very short time. These larvae stay in the dirt in which the eggs are hatched until they develop into adult flies. In the meantime their wings become laden with disease germs, and the flies carry these and leave them wherever they light.

A great many epidemics of fevers have been caused by flies, and doctors tell us that there are two and half times as many sick babies in houses where there are flies as in those without. Why not get rid of the flies, boys and girls?

Uncle Sam tells you just how to go about doing


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 It now became possible for Ninigi no mikoto to descend and take possession of his realm. Before starting from the sun he received from the goddess, his grandmother, the three divine insignia, called kusanagi no tsrugi (a sword, which is enshrined at Atsuta in Owari), the Yasakani no maga tama (a stone) and the mirror which is worshipped at the Naikû in Isé as the representative of goddess of the sun. Accompanied by a number of inferior gods, he descended on the Ama no uki-hashi, or floating bridge of heaven, to Taka-chi-ho no mine, now called Kirishima yama, which lies on the boundary between Hiuga and Ohosumi in Kiushiu. On this occasion grains of rice were thrown broadcast in the air to dispel the darkness which covered the sky, and it is said that rice grows wild on Kirishima yama to this day.

The Ama no uki hashi was a thing by which communication took place between heaven and earth in those days. It floated in the air, and was also called Ama no iwa-fune, literally, the heavenly rock-boat. It was on this that Izanagi and Izanami took their stand when they stirred about with the sacred spear to find land. There are still remains of the hashidate, lofty mounds by which the uki-hashi was reached, in the provinces of Harima and Tango. After the descent of the Sublime Grandchild, the sun and the earth, which had already receded from each other to a considerable distance, gradually became further separated, and communication by the floating bridge ceased. The hashidate fell down, and have since lain on their longest side: that near Miyadzu in Tango measures twenty-two thousand two hundred and ninety feet in length.

The sun having thus ascended, became fixed in the centre of space, where it constantly revolves on its axis from left to right. The earth is far removed from it in space, and moves round it from right to left, one revolution being called a year. At the same time the earth revolving on itself, produces the phenomena of day and night. The moon which split off from the earth about the same period revolves round the earth in a little over twenty nine days and a half, waxing

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Rh Courtesy, Agricultural Extension Dept., International Harvest Co.

GOING HOME FROM SCHOOL WITH THEIR FLY TRAPS

this. Your Junior boards of health can divide the towns into sections and scout for uncovered garbage and refuse pails and dumps of decaying matter where flies may breed. You will need to look on the fruit stands, candy stands, and in the grocery and butchers' shops where there is uncovered food. That is the direct danger route of the fly, from its breeding place to uncovered food. Ask every one to cover up his garbage pail or burn the refuse. Do not buy fruit or candy over


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236

I have read the foregoing ___ pages, which contain the correct transcript of the answers made by me to the questions therein recorded.


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Courtesy, Social Science Dept., Tennessee Coal Iron, and R.R. Co., Birmingham, Alo.

SCHOOL CHILDREN IN TOOTH-BRUSH DRILL


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Courtesy, American Museum of Natural History, N. Y.

SCENE IN A FOREST RESERVE, CALIFORNIA


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Courtesy, U.S. Bureau of Fisheries

POND FISH-CULTURAL STATION, MAMMOTH SPRINGS, ARKANSAS


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30 for Electrical Experiments, I afterwards repeated the Trial, and found, that in warm Weather it would retain a manifet power of attracting for everal minutes (for it tirred a pois'd Needle after above of an hour) after we had done rubbing it. Upon which encouragement we upended it, being first well chafed, in a Glas Receiver that was not great, jut over a light Body and making hate with our Air Pump to exhaut the Glas, when the Air was withdrawn, we did by a Contrivance let down the upended Amber till it came very near the Straw or Feather, and perceived, as we expected, that in ome Trials, upon the leat Contact it would lift it up, and in others, for we repeated the Experiment, the Amber would raie it without touching it, that is, would attract it.

You will probably be the les dipos'd to believe, That Electrical Attractions mut proceed from the Subtantial Forms of the Attrahents, or romfrom [sic] the Predominancy of this or that Chymical Principle in them, if I acquaint you with ome odd Trials wherein the Attraction of light Bo- dies

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Rh Courtesy, U. S. Bureau of Forestry

A FIRE LOOKOUT, SUMMIT OF MT. EDDY, CALIFORNIA

in a tree trunk. It may happen, though, that the piece of bark cut off a tree or the letters that you cut in the trunk may hurt that tree so that it will die. Keep your jack-knife for whittling broken branches and opening nuts in the woods, and so help Uncle Sam.

You will find it very interesting to attend a forestry class, right out in the woods, if your state has one. Uncle Sam leases a piece of one of his finest forests at a low price for such an outdoor school, and it is one of the best places to study a boy or girl ever knew. The class learns about the seeds, roots, leaves, buds, and bark of forest! trees.


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Rh of which Augustine spoke, who do long for the old feasts and formalities of the childhood or the world. William Morris and his followers showed how much brighter were the dark ages than the age of Manchester. Mr. W. B. Yeats frames his steps in prehistoric dances, but no man knows and joins his voice to forgotten choruses that no one but he can hear. Mr. George Moore collects every fragment of Irish paganism that the forgetfulness of the Catholic Church has left or possibly her wisdom preserved. There are innumerable persons with eye-glasses and green garments who pray for the return of the maypole or the Olympian games. But there is about these people a haunting and alarming something which suggests that it is just possible that they do not keep Christmas. It is painful to regard human nature in such a light, but it seems somehow possible that Mr. George Moore does not wave his spoon and shout when the pudding is set alight. It is even possible that Mr. W. B. Yeats never pulls crackers. If so, where is the sense of all their dreams of festive traditions? Here is a solid and ancient festive tradition still plying a roaring trade in the streets, and they think it vulgar. If this is so, let them be very certain of this, that they are the kind of people who in Rh


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 waning as it goes. The process by which the sun, earth and moon were thus produced resembles the separation of the umbilical cord and the placenta at the birth of a child, and the detachment of a ripened seed from the capsule. It is not merely a fortuitous resemblance, but the processes are identical in all three cases.

As it was Japan which lay directly opposite to the sun when it had sprouted upwards and separated from the earth, it is quite clear that Japan lies on the summit of the globe. It is equally evident that all other countries were formed at a much later period by the spontaneous consolidation of the foam of the sea and the collection of mud in various localities, when Izanagi and Izanami brought forth the eight islands of Japan, and separated the land from the water. Foreign countries were of course produced by the power of the creator gods, but they were not begotten by Izanagi and Izanami, nor did they give birth to the goddess of the sun, which is the cause of their inferiority. The traditions about the origin of the world which are preserved in foreign countries are naturally incorrect, just as the accounts of an event which has happened at the capital become distorted when they travel to a province, and it finally comes to be believed that the province was the actual scene of the event. The fact is patent that the Mikado is the true Son of Heaven, who is entitled to reign over the four seas and the ten thousand countries.

People who have been misled by their foreign studies are wont to say that Japan is a little country, as if extent of territory were any criterion of the importance or rank of a state; and they also point to her tardy civilisation. But every one knows that great minds develope late; for example Ota Nobunaga, who was commonly called Baka dono (Lord Idiot), until he was past the age of twenty, and the same was the case with the famous Ôishi Kuranoske, whose fame will endure to the end of time. Animals and birds know how to pick up and eat grain and insects as soon as they are born, and some have offspring when they are only two or three months old. If man were

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Rh dies eem'd to depend upon very mall circumtances. And though forbearing at preent, to offer you my thoughts about the caue of thee urprifing Phænomena, I propoe it onely as a Probleme to your elf and your curious Friends, yet the main circumtances eeming to be of a Mechanical Nature, the recital of my Trials will not be impertinent to the Deign and Subject of this paper.

Took then a large and vigorous piece of Amber conveniently haped for my purpoe, and a downy feather, uch as grows upon the Bodies, not Wings or Tails of a omewhat large Chicken: Then having moderately excited the Electrick, I held the Amber o near it, that the neighbouring part of the feather was drawn by it and tuck fat to it; but the remoter parts continued in their former poture. This done, I applyed my fore-finger to thee erected downy

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Rh the time of the maypole would have thought the maypole vulgar; who in the time of the Canterbury pilgrimage would have thought the Canterbury pilgrimage vulgar; who in the time of the Olympian games would have thought the Olympian games vulgar. Nor can there be any reasonable doubt that they were vulgar. Let no man deceive himself; if by vulgarity we mean coarseness of speech, rowdiness of behaviour, gossip, horseplay, and some heavy drinking, vulgarity there always was wherever there was joy, wherever there was faith in the gods. Wherever you have belief you will have hilarity, wherever you have hilarity you will have some dangers. And as creed and mythology produce this gross and vigorous life, so in its turn this gross and vigorous life will always produce creed and mythology. If we ever get the English back on to the English land they will become again a religious people, if all goes well, a superstitious people. The absence from modern life of both the higher and lower forms of faith is largely due to a divorce from nature and the trees and clouds. If we have no more turnip ghosts it is chiefly from the lack of turnips. Rh


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 to be judged by such a standard, what a helpless, good-for-nothing creature he would be. But his slow development is a proof of his superiority, and the same holds good with regard to the development of nations.

A common but extremely erroneous phrase which has obtained currency, is “the Seven Generations of Celestial Gods and the Five Generations of Terrestrial Gods.” In the first place neither the Kojiki nor the Nihongi, although they speak of the succession of gods beginning with Kuni-no-toko-dachi and ending with Izanagi and Izanami as seven generations of the Divine Age, call them Celestial Gods; the reason being that all these gods came into existence on the earth. The Kojiki gives the name of Celestial Gods to Ame-no-mi-naka-nushi, the two creator gods, Umashi-ashi-kabi-hikoji and Ame-no-toko-dachi. The term Terrestrial Gods was given to the gods of this country after the time of Ninigi no mikoto, to distinguish them from the Celestial Gods. It is a huge error to call the succession of gods beginning with Amaterasu and ending with the father of Jimmu Tennô the Five generations of Terrestrial Gods, for in the first place Amaterasu, though born on the earth, was made ruler over the sun, and is therefore distinctly a Celestial God; and secondly Oshi-ho-mimi and Ninigi were both born in heaven; neither was the title Terrestrial Gods ever applied to their descendants. The inventor of the phrase was Imbe no Masanori, the author of the Jindai no maki no kuketsu, who wrote about the middle of the fourteenth century. There exists no hard and fast line between the age of the gods and the present age, and there is no justification whatever for drawing one, as the Nihongi does, between Ukaya-fuki-ahezu and Jimma Tennô.

The descendants of the gods who accompanied Ninigi no mikoto, as well as the offspring of the successive Mikados, who entered the ranks of the subjects of the Mikados with the surnames of Taira, Minamoto and so forth, have gradually increased and multiplied. Although numbers of Japanese cannot state with any certainty from what gods they are descended, all of them have tribal

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Rh of those ages, whether Pagan or Christian, when the many acted poetry instead of the few writing it. In all the winter in our woods there is no tree in glow but the holly.

The strange truth about the matter is told in the very word "holiday." A bank holiday means presumably a day which bankers regard as holy. A half-holiday means, I suppose, a day on which a schoolboy is only partially holy. It is hard to see at first sight why so human a thing as leisure and larkiness should always have a religious origin. Rationally there appears no reason why we should not sing and give each other presents in honour of anything-the birth of Michael Angelo or the opening of Euston Station. But it does not work. As a fact, men only become greedily and gloriously material about something spiritualistic. Take away the Nicene Creed and similar things, and you do some strange wrong to the sellers of sausages, Take away the strange beauty of the saints, and what has remained to us is the far stranger ugliness of Wandsworth. Take away the super-natural, and what remains is the unnatural.

And now I have to touch upon a very sad matter. There are in the modern world an admirable class of persons who really make protest on behalf of that antigua pulchritudo Rh


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Rh a wreath round his head for them. I myself, to take a corpus vile, am very certain that I would not read the works of Comte through for any consideration whatever. But I can easily imagine myself with the greatest enthusiasm lighting a bonfire on Darwin Day.

That splendid effort failed, and nothing in the style of it has succeeded. There has been no rationalist festival, no rationalist ecstasy. Men are still in black for the death of God. When Christianity was heavily bombarded in the last century upon no point was it more persistently and brilliantly attacked than upon that of its alleged enmity to human joy. Shelley and Swinburne and all their armies have passed again and again over the ground, but they have not altered it. They have not set up a single new trophy or ensign for the world’s merriment to rally to. They have not given a name or a new occasion of gaiety. Mr. Swinburne does not hang up his stocking on the eve of the birthday of Victor Hugo. Mr. William Archer does not sing carols descriptive of the infancy of Ibsen outside people’s doors in the snow. In the round of our rational and mournful year one festival remains out of all those ancient gaieties that once covered the whole earth. Christmas remains to remind us Rh


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Rh have the sacredness of mummery. He saw that while the brutes have all the useful things, the things that are truly human are the useless ones. He saw the falsehood of that almost universal notion of to-day, the notion that rites and forms are something artificial, additional, and corrupt. Ritual is really much older than thought; it is much simpler and much wilder than thought. A feeling touching the nature of things does not only make men feel that there are certain proper things to say; it makes them feel that there are certain proper things to do. The more agreeable of these consist of dancing, building temples, and shouting very loud; the less agreeable, of wearing green carnations and burning other philosophers alive. But everywhere the religious dance came before the religious hymn, and man was a ritualist before he could speak. If Comtism had spread the world would have been converted, not by the Comtist philosophy, but by the Comtist calendar. By discouraging what they conceive to be the weakness of their master, the English Positivists have broken the strength of their religion. A man who has faith must be prepared not only to be a martyr, but to be a fool. It is absurd | to say that a man is ready to toil and die for his convictions when he is not even ready to wear Rh


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 names (kabans) which were originally bestowed by the Mikados, and those who make it their province to study genealogies can tell from a man’s ordinary surname who his remotest ancestor must have been.

From the fact of the divine descent of the Japanese people proceeds their immeasurable superiority to the natives of other countries in courage and intelligence.

It is not necessary to quote the opinions of foreigners in order to prove that the heavens are immovable and that the earth revolves, for these facts are clear enough from ancient traditions, but as the westerners have elaborated astronomy and physical geography to a very high degree of minuteness, their account of the matter is more easily comprehended. It will be unnecessarilyunnecessary [sic] to follow Hirata in the exposition which he here gives of the formation of the earth and its division into five continents, since he is candid enough to acknowledge the source from which it is taken. It is only fair to say that he praises the Dutch very warmly for their achievements in natural science, and accords to them a much higher place among philosophers than to the Chinese, whom he regards as empty visionaries. He also mentions Kæmpfer, and gives a summary of his “History of Japan.” There exists a book called Ijin kiôfu den, or the way to Terrify Barbarians, which takes for its text that part of the “History of Japan” in which Kaempfer gives his reasons for approving of the policy of excluding foreigners. It is difficult not to suppose that Kaempfer’s account of the dangers which have to be encountered in navigating the Japanese seas, and his statement that Nagasaki was the only port into which a good-sized vessel could enter, were prompted by a desire to serve Dutch interests. The story of the seizure by Japanese of the Dutch governor Nuits on the island of Formosa is quoted with much satisfaction by Hirata, as an illustration of the superior valour of his countrymen.

In the 12th month of the same year, which would about correspond to January 1812, he started off secretly to Fuchiu (now called Shidzuoka) in Suraga, where he

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Rh creed, would tell us that he offers us the philosophy of Comte, but not all Comte’s fantastic proposals for pontiffs and ceremonials, the new calendar, the new holidays and saints' days. He does not mean that we should dress ourselves up as priests of humanity or let off fire-works because it is Milton’s birthday. To the solid English Comtist all this appears, he confesses, to be a little absurd. To me it appears the only sensible part of Comtism. As a philosophy it is unsatisfactory. It is evidently impossible to worship humanity, just as it is impossible to worship the Savile Club; both are excellent institutions to which we may happen to belong. But we perceive clearly that the Savile Club did not make the stars and does not fill the universe. Andi it is surely unreasonable to attack the doctrine of the Trinity as a piece of bewildering mysticism, and then to ask men to worship a being who is ninety million persons in one God, neither confounding the persons nor dividing the substance.

But if the wisdom of Comte was insufficient, the folly of Comte was wisdom. In an age of dusty modernity, when beauty was thought of as something barbaric and ugliness as something sensible, he alone saw that men must always


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234 independence, it was a call to arms.

So, leading up to January 6, you're promoting the imagery to the Revolutionary War rather than to a peaceful movement, such as the civil rights movement.

So, Mr. Alexander, I want to go back to the text that we talked about earlier from Ms. Wren. It was at 12:59 on January 6, where she said, I think you should leave. This will come down on you hard.

She didn't say us. She didn't say the movement. She didn't say Stop the Steal or Women for America First. She said you. After receiving that text, show me where you responded back asking why this attack on the Capitol would come back on you hard. Where did you ask her that question?

That's a very subjective interpretation that I don't agree with.

So you didn't push back on her assertion?

She was a friend who was concerned about me in a direct text to me.

And, in fact, after she sent you that text, you left the Capitol complex, didn't you, afterwards?

I made the decision when I left the Capitol complex.

And you made the wildprotest.com web page blank, didn't you?

We wanted to take down anything that could confuse the association between our peaceful demonstration and the peaceful Lot 8 with anything that was going on inside of the Capitol.

And you removed the coalition partners from the marchtosavetrump.com website, didn't you?

I believe so, for the same reason that we didn't want to be confused with the violent actors.

And so that brings us back to the point, right? Why didn't you push back


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233 you said, We've got to punch the left—and I quote—"We've got to punch the left in the nose. You must fight. They will kill us."

How does this statement—explain how this statement does not encourage violence?

I don't recall making that statement on Periscope, and I don't have my Periscope account to authenticate this. It actually sounds like a play on words from Representative Maxine Waters, or Speaker Nancy Pelosi, that I'm playing with.

And, on December 19th—you talked about the rally in Arizona earlier today. You said to that crowd, We don't throw bricks. Not yet. Oh, yes, not yet.

So, again, is it still your testimony here today that you don't advocate for nonviolence?

That is the—the literal interpretation of that is advocating for nonviolence right there.

Okay. And, at this same rally, you said, We will not go quietly. We will shut this country down if we have to.

Yes.

So saying we will shut this country down if we have to is not advocating for violence?

That's definitely not violence. That's talking about economic activity, parting away from the system. This is a phrase that I actually borrowed from like—there is groups out there on the left, like, by any means necessary or stuff like that, and so it's just a tool of rhetoric, and it's talking about economic activity.

Uh-huh. And, on the morning of January 6th—we talked about this earlier—you tweeted 1776, right? So, for you, the election had been stolen, so it was time for the people to respond. And, in 1776, being the year that our country declared


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 quartered himself in the house of a friend, and began the composition of the Koshi-seibun, or ‘Complete Text of the Ancient Record.’ After offering up a prayer to all the gods for their aid he set to work on the 5th, and finished his labours at the end of the month. As proof of his remarkable memory, it is said that he composed the three volumes of the Text and several volumes of the prolegomena, entitled Koshi-chô, without making a single reference to the works from which his materials were drawn. The Koshi-seibun was apparently intended to beenhave been [sic] brought far down into what is usually called the historical period, but the part which relates to the Divine Age is all that has at present appeared. It is a compilation founded on the texts of the Kojiki, Nihongi, Kogoshiui, Fûdoki, Kujiki, Norito and several other of the ancient books, with some slight conjectural additions of his own, and is written in the style of the Kojiki. Many native scholars are of opinion that he has gone too far in altering the ancient texts, and prefer the originals, inconsistent and contradictory as they sometimes are, but this is a matter on which I have not had time to form an opinion. Those who care to investigate the subject will find in the last six volumes of the Koshichô the grounds on which he adopted the text of each of the hundred and sixty five sections into which the Koshi-seibun is divided. In the course of the same year he began to work at the commentary, entitled Koshi-Den. It was to have extended to about one hundred volumes, but only twenty-eight have as yet been printed; they cover the first one hundred and forty three sections. The Kaidaiki, or introduction to the Koshichô, in five volumes, was begun in 1819 and printed shortly afterwards. Besides discussions on the authority and relative value of all the ancient records, it contains a great deal of information relative to the introduction of Buddhism, and the gradual

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 substitution of Chinese political institutions for those of native growth. Amongst other matters of interest to the historical student, it is proved that the hôken, or feudal system, the destruction of which only a few years back was hailed as a ‘return to the ancient regime,’ was the original form of government in Japan, and that a central power, ruling by means of a council of state, ministries and local prefects, was an innovation derived from China.

Hirata’s next work of importance was the Tama no Mi-hashira, completed early in the year 1813. It is of similar character to the Sandaikô, already named as forming a supplemental volume to the Kojiki-Den. The peculiar feature of the Sandaikô is that it for the first time identifies the sun with Ame, usually interpreted ‘heaven,’ and yomi no kuni, the region of darkness, which Motoöri explained as the abode of departed spirits, with the moon. According to this new view, Amaterasu oho-mi-kami, instead of being the ruler of heaven, is the ruler of the sun, and Tsukuyomi no mikoto is the ruler of the moon, and not the moon itself. In the Kojiki-Den Motoöri defined Ame as a region above the sky, in which the celestial gods have their abode, and Takama-no-hara as merely another name for it. In several places in the same work he speaks of the sun as being identical with Amaterasu oho-mi-kami, and his comments on the passage of the text in which the origination of this goddess and Tsukuyomi no mikoto from the eyes of Izanagi is related, are “the sun and moon originated from this washing” (i. e. of the god’s eyes), and “the sun and moon did not exist before this.” He makes the same statement in the Nawobi no Mitama and in the Tenso tojô Bemben, and although the passage in the Sakitase no Ben, “Amaterasu oho-mi-kami * * ima mo yo wo terashi-tamafu ama-tsu-hi no kami ni mashimasu nari” might at first sight appear imply that the goddess is the deity of the sun, this view is negatived by a senteace which follows on the very next page to the effect that “this great deity actually is the sun in heaven, which even now illuminates the world before our eyes, a

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231 statement, targeted in the Ali term. But what you guys are talking about is why I defer to counsel and let counsel talk to the FBI, because that's above my pay grade.

All right. Okay. I think we're clear. Just the point is, to your knowledge, you haven't been told that you're being charged by the government or they're looking to charge you?

Correct.

Okay. That's all.

Ms. I found it.

 * BY :

I think you posted that one of your donation methods was ?

Uh-huh.

Did you create that?

Yes.

Okay. And then—

And that's a personal non-Stop the Steal, non-election integrity, non-Jan texting, but something I wanted to answer.

So what do you take donations for for that? When you say GiveSendGo has disabled my ability to take donations for the time being, you're hoping to get it restored, Bitcoin, Money Button, I'm out of options, Christ is king, what are those donations for? For religious purposes, spiritual purposes. Sometimes media purposes, like I said, when I, like, made a documentary on a Member of Congress, and—and then, you know, people just like love me as a public figure. This goes back 10 years—10-plus years. People, you know, all across the country just, you know, like me and want, you know, Hey, go buy a steak, go buy a burger, or something like that.


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230 So whatever your counsel has done with law enforcement has been in the  context of these—it sounds like restrictions placed on you, or tags on you. Is that what we're talking about?

No. I mean, additionally, you know, my counsel had the counsel who is not here—

Yeah.

—had, you know, a conversation with the FBI.

Okay. Is it your understanding that you're a target of, or that they're threatening criminal charges against you for anything?

Mr. Kamenar. I'm going to have to object to that, because that calls for speculation and—

Mr. Just what's been told. Not speculation. Whether they—and it's common practice, or can be for DOJ to say whether someone is a target, to convey it to someone. That's all I'm asking.

Mr. Kamenar. Well, again, I think he's talking about conversations with his counsel who is not here, but, you know, target's a specific term—

Mr. It is.

Mr. Kamenar. —I suppose, so I don't know whether he can speak—

Mr. Just his perception. He can't speak for DOJ.

Mr. Kamenar. Perception?

Mr. Just what he understands has been conveyed from—

The Witness. I'd really not—I'd like not to speculate on it.

 * BY :

So you don't have a perception about it?

My perception is that I have been, how I've characterized in my opening


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235 on Ms. Wren's assertion that this would come down on you hard?

I was escaping tear gas.

It's because you knew she was right, right? You knew that—

No.

—some portion of this attack on the Capitol would come back to you, because, for the previous 3 months and leading up to January 6, you had advocated for a revolutionary war? You had tweeted 1776, and that message came to fruition on January 6th, didn't it?

No.

Ms. Can we play the—is that a—can we play the—

Mr. No.

Ms. No?

Mr. Do you have anything else?

Mr. Fine. Good.

Mr. Do you have anything else, ?

Ms. No.

Mr. Mr. Alexander, thank you for coming in today pursuant to the subpoena for this deposition.

With that, we will go into a recess at—the time being 5:49 p.m. eastern time.

The Witness. Thank you.

Mr. Thank you.

[Whereupon, at 5:50 p.m., the deposition was completed.]


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232 It's not—it predates Stop the Steal. It's not related to Stop the Steal. Money Button was not created after Stop the Steal. And they ultimately shut down my account because of pressure on Twitter.

Are you familiar with Bit Burner?

Bit Burner?

Uh-huh.

Nope.

And you've never used it?

I don't believe so.

Okay.

I play with a lot of products and stuff, and, you know, test a lot of things, but I—you know, it's not ringing a bell.

Ms. . Those are my questions.

 * BY MR.

You just mentioned your opening statement. So your opening statement this morning, you claimed that you demand nonviolence at your events, didn't you, correct? Is that correct?

I do.

And, during that opening statement, you also claimed that you demand nonviolence among your membership and leadership. Is that correct?

That is correct.

And you also—I think the third thing you claimed was that you demand nonviolence among your associates. Is that correct as well?

I—yes.

So do you recall, in the lead-up to January 6th, in a Periscope video where


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229 The only interactions that I've had with the FBI in relation to January 6 has been handled through counsel.

So—okay. But I'm just asking the question—not privileged. Just have you sat down and been interviewed by the FBI?

The Witness. Can I consult with my counsel?

Mr. Sure. You can step out. That's fine.

[Discussion off the record.]

The Witness. No, I've—I have not been interviewed by the FBI in connection to the January 6 Capitol attack that I had nothing to do with.

 * BY MR.

How about by the Department of Justice?

No.

No. Have you provided any information about January 6th to law enforcement? I'm just trying to, broadly speaking.

Yeah. Have I—I don't recall if I authorized or what I—what I authorized counsel to, you know, give or not give the FBI, but I myself have never—

And the reason I'm asking is you brought it up. Is it your understanding that the FBI requested certain things from you, or did they execute a search warrant?

My understanding is that several of my vendors and associates have been harassed or targeted by the FBI, and I was also placed on a—not the no-fly list, but the SSSS list, so the secondary selective screening, something. It's mandatory selective screening.

And I'm trying to think what else. And then I'm aware of—you know, because of reporting of threat tags that have been assigned to people like me and the FBI's, you know, internal database, so yeah. That's—that's what I referenced.


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 fact which is extremely clear from the divine writings.” It is true that the expression ni mashimasu used in this place may mean either ‘exists in’ or ‘is,’ but the use of sunawachi (actually) favours the latter rendering, which is also supported by the other passages in Motoöri’s writings to which we have alluded. The Sandaikô was written in 1791, ten years before Motoöri’s death, by his favourite pupil Hatori Nakatsune, certainly with Motoöri’s knowledge, for at the end of it is a laudatory notice by the master. It is possible therefore that Motoöri changed his opinion on this important point towards the end of his life, but was not willing to give more than an indirect sanction to the theory, and this supposition has given rise to the belief that the Sandaikô, although published under the name of another, was in reality his own work. It is somewhat strange that, seeing that the Sandaikô forms a supplement to Vol. XVII. of the Kojiki-Den, he should repeat on p. 35 of the following volume the statement that Amaterasu is the Sun. Hirata has interwoven into the text of the Tama no Mihashira a great part of the Sandaikô, as he acknowledges in his preface, but in the body of his work he frequently quotes Hatori almost verbatim, without any special indication that he is using the words of another. A careful comparison is therefore necessary in order to distinguish between the theories which are the particular property of each writer. The following extract from Hatori’s preface exhibits the vein of prejudice which was common to both.

“The accounts given in other countries, whether by Buddhism or Chinese philosophy, of the form of the heavens and earth and the manner by which they came into existence, are all of them inventions of men, who exercised all their ingenuity over the problem, and inferred that such and such things must actually be the case. As for the Indian account, it is only nonsense fit to deceive women and children, and I do not think it worthy of refutation. The Chinese theories, on the other hand, are based upon profound philosophical speculations,

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text: Deposition of Ali Alexander, (Dec. 9, 2021)


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32 downy feathers, and immediately, as I expected, they left their preceeding poture, and applied themelves to it as if it had been an Electrical Body. And whether I offered to them my nail, or the pulpy part of my finger, or held my finger towards the right hand or the left, or directly over, thee downy feathers that were near the little Quill did nimbly, and, for ought appear'd, equally turn themelves towards it, and faten themelves to it. And to hew that the teams that iued out of o warm a Body as my finger were not neceary to attract (as men peak) the abovementioned feathers, intead of my finger, I applied to them, after the ame manner, a little Cylindrical Intrument of Silver, to which they bowed and fatened themelves as they had done to my finger, though the tip of this Intrument were preented to them in everal potures. The like ucces I had with the end of an Iron Key, and the like alo with a cold piece of polih'd black Marble; and ometimes the

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Rh the feathers did o readily and trongly faten themelves to thee extraneous and unexcited Bodies, that I have been able (though not eaily) to make one of them draw the feather from the Amber it elf.

But it is diligently to be oberv'd, that this unuual attraction happened onely whilt the electrical operation of the excited Amber continued trong enough to utain the feathers. For afterwards, neither the approach of my finger, nor that of the other bodies, would make the downy feathers change their poture. Yet as oon as ever the Amber was by a light affriction excited again, the feather would be dipoed to apply it elf again to the abovementioned Bodies.

And let there hould be any peculiarity in that particular feather, I made the Trials with others (provided they were not long enough to exceed the phere of activity of the Amber) and found the Experiment to answer my expectation. I

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 and sound extremely plausible, but what they call the absolute and infinite, the positive and negative essences, the eight diagrams and the five elements are not real existences, but are fictitious names invented by the philosophers and freely applied in every direction. They say that the whole universe was produced by agencies, and that nothing exists which is independent of them. But all these statements are nonsense.

“The principles which animate the universe are beyond the power of analysis, nor can they be fathomed by the human intelligence, and all statements founded upon pretended explanations of them are to be rejected. All that man can think out and know is limited by the powers of sight, feeling and calculation, and what goes beyond these powers cannot be known by any amount of thinking.

“How is it then possible for men who were born hundreds and thousands of myriads of years after the origin of the universe, to konwknow [sic] how it originated and the successive steps by which it assumed its present form? Our country, owing to the facts that it was begotten by the two gods Izanagi and Izanami, was the birth place of Amaterasu oho-mi-kami, and is ruled by her Sublime Descendants for ever and ever, as long as the universe shall endure, is infinitely superior to other countries, whose chief and head it is; its people are honest and upright of heart and are not given to useless theorizing and falsehoods like other countries, and thus it possesses correct and trite information with regard to the origin of the universe. This information has descended to us unaltered from the age of the gods, and unmixed, even in the slightest degree with unsupported notions of individuals. This indeed is the genuine and true tradition. The Chinese accounts sound as if based on profound principles, and one fancies that they must be right, while the Japanese accounts sound shallow and utterly unfounded in reason. But the former are lies, while the latter are the truth, so that as time goes on, and thought attains greater accuracy, the erroneous nature of these falsehoods becomes ever more patent, while the true tradition remains intact. My

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 reason for this observation is that in modern times men from countries lying far off in the west have voyaged all round the seas as their inclinations prompted them, and have ascertained the actual shape of the earth. They have discovered that the earth is round, and that the sun and moon revolve round it in a vertical direction, and it may thus be conjectured how full of errors are all the ancient Chinese accounts, and how impossible it is to believe anything that professes to be determined à priori. But when we come to compare our ancient traditions, as to the origination of a thing in the midst of space and its subsequent development, with what has been ascertained to be the actual shape of the earth, we find that there is not the slightest error, and this result confirms the truth of our ancient traditions. But although accurate discoveries made by the men of the far west as to the actual shape of the earth and its position in space infinitely surpass the theories of the Chinese, still that is only a matter of calculation, and there are many other things actually known to exist which cannot be solved by that means; and still less is it possible to solve the question of how the earth, sun and moon came to assume their form. Probably those countries possess theories of their own, but whatever they may be, they can but be guesses after the event, and probably resemble the Indian and Chinese theories.”

The plan adopted by both writers is to give a series of diagrams representing the gradual formation of the sun, earth and moon, together with the evidence by which each diagram is supported, followed by a commentary. Hatori quotes from the Kojiki and Nihongi, while Hirata relies for his proofs on the text of the Koshi, which he had just completed. A minute examination of this work would probably show that it contains deviations from the ancient authorities, prompted by a desire to harmonize revelation and science. It appears that be had acquired a slight degree of knowledge of astronomy, either from some of his countrymen who were acquainted with the Dutch language, of from translations of Dutch books. He had thus

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text: Index:CTRL0000034608 - Deposition of John Eastman, (Dec. 9, 2021).pdf


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34 I made the Experiment alo at differing times, and with ome months, if not rather years, of interval, but with the like ucces.

And left you thould think thee Phænomena proceed from ome peculiarity in the piece of Amber I employed, I hall add, that I found uniformity enough in the ucces, when, in the place of Amber, I ubtituted another Electrick, and particularly a mooth mas of melted Brimtone.

Thee are the Phænomena I thought fit to mention at preent of this unuual way of drawing light bodies, and with this Experiment I hould conclude my Notes about Electricity, but that I think it will not be amis before I take leave of this Subject, to give this Advertiement, That the event of Electrical Experiments is not always o certain as that of many others, being ometimes much varied by eemingly light circumtances, and now and then by ome that are altogether over-look'd. This Obervation may receive credit from ome of the

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Rh the particulars above recited (epecially concerning the interet of the weather, &c. in Electrical Phænomena.) But now I hall add, that not onely there may happen ome variations in the ucces of Trials made with Electrical Bodies, but that it is not o certain as many think, whether ome particular Bodies be or be not Electrical. For the inquiitive Kircherus reckons Crytall among thoe Gems to whom Nature has denyed the attractive power we are peaking of; and yet I remember not, that, among all the trials I have made with native Crytall, I have found any that was detitute of the power he refues them. Alo a late mot learned Writer reciting the Electricks, reckon'd up by our indutrious Countryman Gilbert, and increaing their number by ome oberved by himelf, (to which I hall now add, beides white Saphyrs, and white English Amethyts, the almot Diaphanous par of Lead Ore) denies Electricity to a couple of tranparent Gems, the Cornelion and the Emrald. And I do the les wonder he hould do o to the former, becaue I have my elf in vain tried to make any attraction with a piece of Cornelion o large and fair, that 'twas kept for a rarity; and yet with divers other fine Cornelions I have been able to attract ome light bodies very manifet- ly,

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upon a time there lived in the city of Famagosta, in the island of Cyprus, a rich man called Theodorus. He ought to have been the happiest person in the whole world, as he had all he could wish for, and a wife and little son whom he loved dearly; but unluckily, after a short time he always grew tired of everything, and had to seek new pleasures. When people are made like this the end is generally the same, and before Fortunatus (for that was the boy’s name) was ten years old, his father had spent all his money and had not a farthing left.

But though Theodorus had been so foolish he was not quite without sense, and set about getting work at once. His wife, too, instead of reproaching him sent away the servants and sold their fine horses, and did all the work of the house herself, even washing the clothes of her husband and child.

Thus time passed till Fortunatus was sixteen. One day when they were sitting at supper, the boy said to Theodorus, ‘Father, why do you look so sad. Tell me what is wrong, and perhaps I can help you.’

‘Ah, my son, I have reason enough to be sad; but for me you would now have been enjoying every kind of pleasure, instead of being buried in this tiny house.’

‘Oh, do not let that trouble you,’ replied Fortunatus, ‘it is time I made some money for myself. To be sure I have never been taught any trade. Still there must be something I can do. I will go and walk on the seashore and think about it.’

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Rh Very soon—sooner than he expected—a chance came, and Fortunatus, like a wise boy, seized on it at once. The post offered him was that of page to the Earl of Flanders, and as the Earl’s daughter was just going to be married, splendid festivities were held in her honour, and at some of the tilting matches Fortunatus was lucky enough to win the prize. These prizes, together with presents from the lords and ladies of the court, who liked him for his pleasant ways, made Fortunatus feel quite a rich man.

But though his head was not turned by the notice taken of him, it excited the envy of some of the other pages about the Court, and one of them, called Robert, invented a plot to move Fortunatus out of his way. So he told the young man that the Earl had taken a dislike to him and meant to kill him; Fortunatus believed the story, and packing up his fine clothes and money, slipped away before dawn.

He went to a great many big towns and lived well, and as he was generous and not wiser than most youths of his age, he very soon found himself penniless. Like his father, he then began to think of work, and tramped half over Brittany in search of it. Nobody seemed to want him, and he wandered about from one place to another, till he found himself in a dense wood, without any paths, and not much light. Here he spent two whole days, with nothing to eat and very little water to drink, going first in one direction and then in another, but never being able to find his way out. During the first night he slept soundly, and was too tired to fear either man or beast, but when darkness came on for the second time, and growls were heard in the distance, he grew frightened and looked about for a high tree out of reach of his enemies. Hardly had he settled himself comfortably in one of the forked branches, when a lion walked up to a spring that burst from a rock close to the tree, and crouching down drank greedily. This was bad enough, but after all, lions

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text: Index:Andaman and Nicobar Islands (Protection of Aboriginal Tribes) Regulation, 1956.pdf


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 do not climb trees, and as long as Fortunatus stayed up on his perch, he was quite safe. But no sooner was the lion out of sight, than his place was taken by a bear, and bears, as Fortunatus knew very well, are tree-climbers. His heart beat fast, and not without reason, for as the bear turned away he looked up and saw Fortunatus!

Now in those days every young man carried a sword slung to his belt, and it was a fashion that came in very handily for Fortunatus. He drew his sword, and when the bear got within a yard of him he made a fierce lunge forward. The bear, wild with pain, tried to spring, but the bough he was standing on broke with his weight, and he fell heavily to the ground. Then Fortunatus descended from his tree (first taking good care to see no other wild animals were in sight) and killed him with a single blow. He was just thinking he would light a fire and make a hearty dinner off bear’s flesh, which is not at all bad eating, when he beheld a beautiful lady standing by his side leaning on a wheel, and her eyes hidden by a bandage.

‘I am Dame Fortune,’ she said, ‘and I have a gift for you. Shall it be wisdom, strength, long life, riches, health, or beauty? Think well, and tell me what you will have.’

But Fortunatus, who had proved the truth of the proverb that ‘It’s ill thinking on an empty stomach,’ answered quickly, ‘Good lady, let me have riches in such plenty that I may never again be as hungry as I am now.’

And the lady held out a purse and told him he had only to put his hand into it, and he and his children would always find ten pieces of gold. But when they were dead it would be a magic purse no longer.

At this news Fortunatus was beside himself with joy, and could hardly find words to thank the lady. But she told him that the best thing he could do was to find his way out of the wood, and before bidding him farewell pointed out which path he should take. He walked

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iic. 6

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 along it as fast as his weakness would let him, until a welcome light at a little distance showed him that a house was near. It turned out to be an inn, but before entering Fortunatus thought he had better make sure of the truth of what the lady had told him, and took out the purse and looked inside. Sure enough there were the ten pieces of gold, shining brightly. Then Fortunatus walked boldly up to the inn, and ordered them to get ready a good supper at once, as he was very hungry, and to bring him the best wine in the house. And he seemed to care so little what he spent that everybody thought he was a great lord, and vied with each other who should run quickest when he called.

After a night passed in a soft bed, Fortunatus felt so much better that he asked the landlord if he could find him some men-servants, and tell him where any good horses were to be got. The next thing was to provide himself with smart clothes, and then to take a big house where he could give great feasts to the nobles and beautiful ladies who lived in palaces round about.

In this manner a whole year soon slipped away, and Fortunatus was so busy amusing himself that he never once remembered his parents whom he had left behind in Cyprus. But though he was thoughtless, he was not bad-hearted. As soon as their existence crossed his mind, he set about making preparations to visit them, and as he was not fond of being alone he looked round for some one older and wiser than himself to travel with him. It was not long before he had the good luck to come across an old man who had left his wife and children in a far country many years before, when he went out into the world to seek the fortune which he never found. He agreed to accompany Fortunatus back to Cyprus, but only on condition he should first be allowed to return for a few weeks to his own home before venturing to set sail for an island so strange and distant. Fortunatus agreed to his

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 proposal, and as he was always fond of anything new, said that he would go with him.

The journey was long, and they had to cross many large rivers, and climb over high mountains, and find their way through thick woods, before they reached at length the old man’s castle. His wife and children had almost given up hopes of seeing him again, and crowded eagerly round him. Indeed, it did not take Fortunatus five minutes to fall in love with the youngest daughter, the most beautiful creature in the whole world, whose name was Cassandra.

‘Give her to me for my wife,’ he said to the old man, ‘and let us all go together to Famagosta.’

So a ship was bought big enough to hold Fortunatus, the old man and his wife, and their ten children—five of them sons and five daughters. And the day before they sailed the wedding was celebrated with magnificent rejoicings, and everybody thought that Fortunatus must certainly be a prince in disguise. But when they reached Cyprus, he learned to his sorrow that both his father and mother were dead, and for some time he shut himself up in his house and would see nobody, full of shame at having forgotten them all these years. Then he begged that the old man and his wife would remain with him, and take the place of his parents.

For twelve years Fortunatus and Cassandra and their two little boys lived happily in Famagosta. They had a beautiful house and everything they could possibly want, and when Cassandra’s sisters married the purse provided them each with a fortune. But at last Fortunatus grew tired of staying at home, and thought he should like to go out and see the world again. Cassandra shed many tears at first when he told her of his wishes, and he had a great deal of trouble to persuade her to give her consent. But on his promising to return at the end of two years she agreed to let him go. Before he went away he showed her three chests of gold, which stood in a

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 room with an iron door, and walls twelve feet thick. ‘If anything should happen to me,’ he sald, ‘and I should never come back, keep one of the chests for yourself, and give the others to our two sons.’ Then he embraced them all and took ship for Alexandria.

The wind was fair and in a few days they entered the harbour, where Fortunatus was informed by a man whom he met on landing, that if he wished to be well received in the town, he must begin by making a handsome present to the Sultan. ‘That is easily done,’ said Fortunatus, and went into a goldsmith’s shop, where he bought a large gold cup, which cost five thousand pounds. This gift so pleased the Sultan that he ordered a hundred casks of spices to be given to Fortunatus; Fortunatus put them on board his ship, and commanded the captain to return to Cyprus and deliver them to his wile, Cassandra. He next obtained an audience of the Sultan, and begged permission to travel through the country, which the Sultan readily gave him, adding some letters to the rulers of other lands which Fortunatus might wish to visit.

Filled with delight at feeling himself free to roam through the world once more, Fortunatus set out on his journey without losing a day. From court to court he went, astonishing everyone by the magnificence of his dress and the splendour of his presents. At length he grew as tired of wandering as he had been of staying at home, and returned to Alexandria, where he found the same ship that had brought him from Cyprus lying in the harbour. Of course the first thing he did was to pay his respects to the Sultan, who was eager to hear about his adventures.

When Fortunatus had told them all, the Sultan observed: ‘Well, you have seen many wonderful things, but I have something to show you more wonderful still;’ and he led him into a room where precious stones lay heaped against the walls. Fortunatus’ eyes were quite

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 dazzled, but the Sultan went on without pausing and opened a door at the farther end. As far as Fortunatus could see, the cupboard was quite bare, except for a little red cap, such as soldiers wear in Turkey.

‘Look at this,’ said the Sultan.

‘But there is nothing very valuable about it,’ answered Fortunatus. ‘I’ve seen a dozen better caps than that, this very day.’

‘Ah,’ said the Sultan, ‘you do not know what you are talking about. Whoever puts this cap on his head and wishes himself in any place, will find himself there in a moment.’

‘But who made it?’ asked Fortunatus.

‘That I cannot tell you,’ replied the Sultan.

‘Is it very heavy to wear?’ asked Fortunatus.

‘No, quite light,’ replied the Sultan, ‘just feel it.’

Fortunatus took the cap and put it on his head, and then, without thinking, wished himself back in the ship that was starting for Famagosta. In a second he was standing at the prow, while the anchor was being weighed, and while the Sultan was repenting of his folly in allowing Fortunatus to try on the cap, the vessel was making fast for Cyprus.

When it arrived, Fortunatus found his wife and children well, but the two old people were dead and buried. His sons had grown tall and strong, but unlike their father had no wish to see the world, and found their chief pleasure in hunting and tilting. In the main, Fortunatus was content to stay quietly at home, and if a restless fit did seize upon him, he was able to go away for a few hours without being missed, thanks to the cap, which he never sent back to the Sultan.

By-and-by he grew old, and feeling that he had not many days to live, he sent for his two sons, and showing them the purse and cap, he said to them: ‘Never part with these precious possessions. They are worth more than all the gold and lands I leave behind me. But

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text:
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 never tell their secret, even to your wife or dearest friend. That purse has served me well for forty years, and no one knows whence I got my riches.’ Then he died and was buried by his wife Cassandra, and he was mourned in Famagosta for many years.

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text: The Grey Fairy Book/Fortunatus and his Purse