periodical collection and publication of current news; the business of managing, editing, or writing for, journals or newspapers; as, political journalism.

Journalism is now truly an estate of the realm.

Ed. Rev.
 Jour"nal*ist, n. [Cf. F. journaliste.]

1. One who keeps a journal or diary. [Obs.] Mickle.
2. The conductor of a public journal, or one whose business it to write for a public journal; an editorial or other professional writer for a periodical. Addison.
 Jour"nal*is"tic (?), a. Pertaining to journals or to journalists; contained in, or characteristic of, the public journals; as, journalistic literature or enterprise.

 Jour"nal*ize (?), v. t. [imp. & p. p. Journalized (?); p. pr. & vb. n. Journalizing (?).] To enter or record in a journal or diary. Johnson.
 Jour"nal*ize, v. i. to conduct or contribute to a public journal; to follow the profession of a journalist.

 Jour"ney (?), n.; pl. Journeys (#). [OE. jornee, journee, prop., a day's journey, OF. jornée, jurnée, a day, a day's work of journey, F. journée, fr. OF. jorn, jurn, jor a day, F. jour, fr. L. diurnus. See Journal.]

1. The travel or work of a day. [Obs.] Chaucer.
 We have yet large day, for scarce the sun Hath finished half his journey.

Milton.
2. Travel or passage from one place to another; hence, figuratively, a passage through life.

 The good man... is gone a long journey.

Prov. vii. 19.
We must all have the same journey's end.

Bp. Stillingfleet.
Syn. -- Tour; excursion; trip; expedition; pilgrimage. -- Journey, Tour, Excursion, Pilgrimage. The word journey suggests the idea of a somewhat prolonged traveling for a specific object, leading a person to pass directly from one point to another. In a tour, we take a roundabout course from place to place, more commonly for pleasure, though sometimes on business. An excursion is usually a brief tour or trip for pleasure, health, etc. In a pilgrimage we travel to a place hallowed by our religions affections, or by some train of sacred or tender associations. A journey on important business; the tour of Europe; an excursion to the lakes; a pilgrimage to the Holy Land.

 Jour"ney, v. i. [imp. & p. p. Journeyed (?); p. pr.
 & vb. n. Journeying.] To travel from place to place; to go from home to a distance.

 Abram journeyed, going on still toward the south.

Gen. xii. 9.
 Jour"ney, v. t. To traverse; to travel over or through. [R.] "I journeyed many a land." Sir W. Scott.
 Jour"ney-bat'ed (?), a. Worn out with journeying. [Obs.] Shak.
 Jour"ney*er (?), n. One who journeys.

 Jour"ney*man (?), n.; pl. Journeymen (&?;).
 Formerly, a man hired to work by the day; now, commonly, one who has mastered a handicraft or trade; -- distinguished from apprentice and from master workman.

 I have thought some of nature's journeymen had made men, and not made them well.

Shak.
 Jour"ney*work' (?), n. Originally, work done by the day; work done by a journeyman at his trade.

 Joust (?), v. i. [OE. justen, jousten, OF. jouster, jouster, joster, F. jouter, fr. L. juxta near to, nigh, from the root of jungere to join. See Join, and cf.
 Jostle.] To engage in mock combat on horseback, as two knights in the lists; to tilt. [Written also just.]

 For the whole army to joust and tourney.

Holland.
 Joust, n. [OE. juste, jouste, OF. juste, jouste, joste, F. joute. See Joust, v. i.] A tilting match; a mock combat on horseback between two knights in the lists or inclosed field. [Written also just.]

 Gorgeous knights at joust and tournament.

Milton.
 Joust"er, n. One who jousts or tilts.

 Jove (?), n. [L. Jupiter, gen. Jovis, OL. Jovis, nom. & gen. for Djovis; akin to E. Tuesday. See Tuesday, and cf. Jupiter.]

1. The chief divinity of the ancient Romans; Jupiter.

2. (Astron.) The planet Jupiter. [R.] Pope.
3. (Alchemy) The metal tin.

Bird of Jove, the eagle.

 Jo"vi*al (?), a. [F., fr. L. Jovialis pertaining to Jove.
 The planet Jupiter was thought to make those born under it joyful or jovial. See Jove.]

1. Of or pertaining to the god, or the planet, Jupiter. [Obs.]

 Our jovial star reigned at his birth.

Shak.
 The fixed stars astrologically differenced by the planets, and esteemed Martial or Jovial according to the colors whereby they answer these planets.

Sir T. Browne.
2. Sunny; serene. [Obs.] "The heavens always joviall." Spenser.
3. Gay; merry; joyous; jolly; mirthinspiring; hilarious; characterized by mirth or jollity; as, a jovial youth; a jovial company; a jovial poem.

 Be bright and jovial among your guests.

Shak.
 His odes are some of them panegyrical, others moral; the rest are jovial or bacchanalian.

Dryden.
 This word is a relic of the belief in planetary influence. Other examples are saturnine, mercurial, martial, lunatic, etc.

Syn. -- Merry; joyous; gay; festive; mirthful; gleeful; jolly; hilarious.

 Jo"vi*al*ist (?), n. One who lives a jovial life. Bp. Hall.
 Jo'vi*al"i*ty (?), n. [Cf. F. jovialité.] The quality or state of being jovial. Sir T. Herbert.
 Jo"vi*al*ly (?), adv. In a jovial manner; merrily; gayly. B. Jonson.
 Jo"vi*al*ness, n. Noisy mirth; joviality. Hewyt.
 Jo"vi*al*ty (?), n. Joviality. [R.] Barrow.
 Jo"vi*an (?), a. Of or pertaining to Jove, or Jupiter (either the deity or the planet).

 Jo'vi*cen"tric (?), a. [See Jove, and Center.] (Astron.)
 Revolving around the planet Jupiter; appearing as viewed from Jupiter.
 [R.] J. R. Hind.
 Jo*vin"ian*ist (?), n. (Script. Hist.) An adherent to the doctrines of Jovinian, a monk of the fourth century, who denied the virginity of Mary, and opposed the asceticism of his time.

 Jowl (?), n. [For older chole, chaul, AS. ceaft jaw. Cf. Chaps.] The cheek; the jaw. [Written also jole, choule, chowle, and geoule.]

Cheek by jowl, with the cheeks close together; side by side; in close proximity. "I will


(lat. 70°), Iceland, Spitzbergen, and other parts of the Arctic regions, and has determined that they are of Miocene age and indicate a temperate climate.[2] Including the collections recently brought from Greenland by Mr. Whymper, the Arctic Miocene flora now comprises 194 species, and that of Greenland 137 species, of which 46, or exactly one-third, are identical with plants found in the Miocene beds of Central Europe.
Considerably more than half the number are trees, which is the more remarkable since, at the present day, trees do not exist in any part of Greenland even 10 degrees farther south.
More than thirty species of Coniferæ have been found, including several Sequoias (allied to the gigantic Wellingtonia of California), with species of Thujopsis and Salisburia now peculiar to Japan. There are also beeches, oaks, planes, poplars, maples, walnuts, limes, and even a magnolia, two cones of which have recently been obtained, proving that this splendid evergreen not only lived but ripened its fruit within the Arctic circle. Many of the limes, planes, and oaks were large-leaved species, and both flowers and fruit, besides immense quantities of leaves, are in many cases preserved. Among the shrubs were many evergreens, as Andromeda, and two extinct genera, Daphnogene and M'Clintockia, with fine leathery leaves, together with hazel, blackthorn, holly, logwood, and hawthorn. A species of Zamia (Zamites) grew in the swamps, with Potamogeton, Sparganium, and Menyanthes, while ivy and vines twined around the forest trees and broad-leaved ferns grew beneath their shade. Even in Spitzbergen, as far north as latitude 78° 56′, no less than ninety-five species of fossil plants have been obtained, including Taxodium of two species, hazel, poplar, alder, beech, plane-tree, and lime. Such a vigorous growth of trees within 12 degrees of the pole, where now a dwarf willow and a few herbaceous plants form the only vegetation, and where the ground is covered with almost perpetual snow and ice, is truly remarkable.
The identity of so many of the fossils with Miocene species of Central Europe and Italy not only proves that the climate of Greenland was much warmer than it is now, but also renders it probable that a much more uniform climate prevailed over the entire northern hemisphere. This is also indicated by the whole character of the Upper Miocene flora of Central Europe, which does not necessitate a mean temperature very much greater than exists at present, if we suppose such absence of winter cold as is proper to insular climates. Professor Heer believes that the mean temperature of North Greenland must have been at least 30 degrees higher than at present, while an addition of 10 degrees to the mean temperature of Central Europe would probably be as much as was required. The chief locality where this wonderful flora is preserved is at Atanekerdluk in North Greenland (lat. 70°), on a hill at an elevation of about 1200 feet above the sea. There is here a considerable succession of sedimentary strata pierced by volcanic rocks. Fossil plants occur in all the beds, and the erect trunks as thick as a man's body which are sometimes found, together with the abundance of specimens of flowers and fruit in good preservation, sufficiently prove that the plants grew where they are now found.
At Disco island and other localities on the same part of the coast, good coal is abundant, interstratified with beds of sandstone, in some of which fossil plants have also been found, similar to those at Atanekerdluk.
Fig. 156: Leda (Nucula) Deshayesiana. Lower Miocene, Belgium.—The Upper Miocene Bolderberg beds, mentioned in p. 224, rest on a Lower Miocene formation called the Rupelian of Dumont. This formation is best seen at the villages of Rupelmonde and Boom, ten miles south of Antwerp, on the banks of the Scheldt and near the junction with it of a small stream called the Rupel. A stiff clay abounding in fossils is extensively worked at the above localities for making tiles. It attains a thickness of about 100 feet, and though very different in age, much resembles in mineral character the "London clay," containing, like it, septaria or concretions of argillaceous limestone traversed by cracks in the interior, which are filled with calc-spar. The shells, referable to about forty species, have been described by MM. Nyst and De Koninck. Among them Leda (or Nucula) Deshayesiana (see Fig. 156) is by far the most abundant; a fossil unknown as yet in the English tertiary strata, but when young much resembling Leda amygdaloides of the London Clay proper (see Fig. 213). Among other characteristic shells are Pecten Hœninghausii, and a species of Cassidaria, and several of the genus Pleurotoma. Not a few of these testacea agree with English Eocene species, such as Actæon simulatus, Sowb, Cancellaria evulsa, Brander, Corbula pisum (Fig.
157), and Nautilus (Aturia) ziczac. They are accompanied by many teeth of sharks, as Lamna contortidens, Ag., Oxyrhinaxiphodon, Ag., Carcharodon angustidens (see Fig. 196), Ag., and other fish, some of them common to the Middle Eocene strata.
Kleyn Spawen beds.—The succession of the Lower Miocene strata of Belgium can be best studied in the environs of Kleyn Spawen, a village situated about seven miles west of Maestricht, in the old province of Limburg in Belgium. In that region, about 200 species of testacea, marine and fresh-water, have been obtained, with many foraminifera and remains of fish. In none of the Belgian Lower Miocene strata could I find any nummulites; and M. d'Archiac had previously observed that these foraminifera characterise his "Lower Tertiary Series," as contrasted with the Middle, and they therefore serve as a good test of age between Eocene and Miocene, at least in Belgium and the North of France.[3] Between the Bolderberg beds and the Rupelian clay there is a great gap in Belgium, which seems, according to M. Beyrich, to be filled up in the North of Germany by what he calls the Sternberg beds, and which, had Dumont found them in Belgium, he might probably have termed Upper Rupelian.
Lower Miocene of Germany.—Rupelian Clay of Hermsdorf, near Berlin.—Professor Beyrich has described a mass of clay, used for making tiles, within seven miles of the gates of Berlin, near the village of Hermsdorf, rising up from beneath the sands with which that country is chiefly overspread. This clay is more than forty feet thick, of a dark bluish-grey colour, and, like that of Rupelmonde, contains septaria. Among other shells, the Leda Deshayesiana, before mentioned (Fig. 156), abounds, together with many species of Pleurotoma, Voluta, etc., a certain proportion of the fossils being identical in species with those of Rupelmonde.
Mayence Basin.—An elaborate description has been published by Dr. F. Sandberger of the Mayence tertiary area, which occupies a tract from five to twelve miles in breadth, extending for a great distance along the left bank of the Rhine from Mayence to the neighbourhood of Manheim, and which is also found to the east, north, and south-west of Frankfort. M. De Koninck, of Liege, first pointed out to me that the purely marine portion of the deposit contained many species of shells common to the Kleyn Spawen beds, and to the clay of Rupelmonde, near Antwerp.
Among these he mentioned Cassidaria depressa, Tritonium argutum, Brander (T. flandricum, De Koninck),


bare facts in it make drama.

 DE QUILLE, DAN (pseudonym for William Wright). The Big Bonanza, Hartford, 1876. Reprinted, 1947. OP.

 DOBIE, J. FRANK. Coronado's Children, Dallas, 1930; reprinted by Grosset and Dunlap, New York. Legendary tales of lost mines and buried treasures of the Southwest. Apache Gold and Yaqui Silver, Little, Brown, Boston, 1939. More of the same thing.

 EMRICH, DUNCAN, editor. Comstock Bonanza, Vanguard, New York, 1950.
 A collection of writings, garnered mostly from West Coast magazines and newspapers, bearing on mining in Nevada during the boom days of Mark Twain's.

 {illust. caption = Tom Lea, in Santa Rita by Martin W. Schwettmann (1943)} Roughing It. James G. Gally's writing is a major discovery in a minor field.

 FORBES, GERALD. Flush Production: The Epic of Oil in the Gulf-Southwest, University of Oklahoma Press, Norman, 1942.

 GILLIS, WILLIAM R. Goldrush Days with Mark Twain, New York, 1930.
 OP.

 GLASSCOCK, LUCILLE. A Texas Wildcatter, Naylor, San Antonio, 1952.
 The wildcatter is Mrs. Glasscock's husband. She chronicles this player's main moves in the game and gives an insight into his energy-driven ambition.

 HOUSE, BOYCE. Oil Boom, Caxton, Caldwell, Idaho, 1941. With Boyce House's earlier Were You in Ranger?, this book gives a contemporary picture of the gushing days of oil, money, and humanity.

 LYMAN, GEORGE T. The Saga of the Comstock Lode, 1934, and Ralston's Ring, 1937. Both published by Scribner's, New York.

 MCKENNA, JAMES A. Black Range Tales, New York, 1936. Reminiscences of prospecting life. OP.

 MATHEWS, JOHN JOSEPH. Life and Death of an Oilman: The Career of E. W. Marland, University of Oklahoma Press, Norman, 1951. Mature in style and in interpretative power, John Joseph Mathews goes into the very life of an oilman who was something else.

 RISTER, C. C. Oil! Titan of the Southwest, University of Oklahoma Press, Norman, 1949. Facts in factual form. Plenty of oil wealth and taxes; nothing on oil government.

 SHINN, CHARLES H. Mining Camps, 1885, reprinted by Knopf, New York, 1948. Perhaps the most competent analysis extant on the behavior of the gold hunters, with emphasis on their self-government. The Story of the Mine as Illustrated by the Great Comstock Lode of Nevada, New York, 1896. OP. Shinn knew and he knew also how to combine into form.

 STUART, GRANVILLE. Forty Years on the Frontier, Cleveland, 1925.
 Superb on California and Montana hunger for precious metals. OP.

 TAIT, SAMUEL W. Wildcatters: An Informal History of Oil-Hunting in America, Princeton University Press, 1946. OP.

 TWAIN, MARK. Roughing It. The mining boom itself.

 26. Nature; Wild Life; Naturalists "NO MAN," says Mary Austin, "has ever really entered into the heart of any country until he has adopted or made up myths about its familiar objects."
 A man might reject the myths but he would have to know many facts about its natural life and have imagination as well as knowledge before entering into a country's heart. The history of any land begins with nature, and all histories must end with nature.

 "The character of a country is the destiny of its people," wrote Harvey Fergusson in Rio Grande. Ross Calvin, also of New Mexico, had the same idea in mind when he entitled his book Sky Determines.
 "Culture mocks at the boundaries set up by politics," Clark Wissler said.
 "It approaches geographical boundaries with its hat in its hand." The engineering of water across mountains, electric translation of sounds, refrigeration of air and foods, and other technical developments carry human beings a certain distance across some of nature's boundaries, but no cleverness of science can escape nature. The inhabitants of Yuma, Arizona, are destined forever to face a desert devoid of graciousness. Technology does not create matter; it merely uses matter in a skilful way—uses it up.

 Man advances by learning the secrets of nature and taking advantage of his knowledge. He is deeply happy only when in harmony with his work and environments. The backwoodsman, early settler, pioneer plainsman, mountain man were all like some infuriated beast of Promethean capabilities tearing at its own vitals. Driven by an irrational energy, they seemed intent on destroying not only the growth of the soil but the power of the soil to reproduce. Davy Crockett, the great bear killer, was "wrathy to kill a bear," and as respects bears and other wild life, one may search the chronicles of his kind in vain for anything beyond the incidents of chase and slaughter. To quote T. B. Thorpe's blusterous bear hunter, the whole matter may be summed up in one sentence: "A bear is started and he is killed." For the average American of the soil, whether wearing out a farm, shotgunning with a headlight the last doe of a woodland, shooting the last buffalo on the range, trapping the last howling lobo, winging the last prairie chicken, running down in an automobile the last antelope, making a killer's target of any hooting owl or flying heron that comes within range, poisoning the last eagle to fly over a sheep pasture for him the circumstances of the killing have expressed his chief intellectual interest in nature.

 A sure sign of advancing civilization has been the rapidly changing popular attitude toward nature during recent years. People are becoming increasingly interested not merely in conserving game for sportsmen to shoot, but in preserving all wild life, in observing animals, in cultivating native flora, in building houses that harmonize with climate and landscape. Roger Tory Peterson's Field Guide to the Birds has become one of the popular standard works of America.

 The story of the American Indian is—despite taboos and squalor—a story of harmonizations with nature. "Wolf Brother," in Long Lance, by Chief Buffalo Child Long Lance, is a poetic concretion of this harmony.
 As much at ease with the wilderness as any Blackfoot Indian was George Frederick Ruxton, educated English officer and gentleman, who rode horseback from Vera Cruz to the Missouri River and wrote Adventures in Mexico and the Rocky Mountains. In this book he tells how a lobo followed him for days from camp to camp, waiting each evening for his share of fresh meat and sometimes coming close to the fire at night. Any orthodox American would have shot the lobo at first appearance. Ruxton had the civilized perspective on nature represented by Thoreau and Saint Francis of Assisi. Primitive harmony was run over by frontier wrath to kill, a wrath no less barbaric than primitive superstitions.

 But the coyote's howl is more tonic than all theories about nature; the buck's whistle more invigorating; the bull's bellow in the canyon more musical; the call of the bobwhite more serene; the rattling of the rattlesnake more logical; the scream of the panther more arousing to the imagination; the odor from the skunk more lingering; the sweep of the buzzard in the air more majestical; the wariness of the wild turkey brighter; the bark of the prairie dog lighter; the guesses of the armadillo more comical; the upward dartings and dippings of the scissortail more lovely; the flight of the sandhill cranes more fraught with mystery.

 There is an abundance of printed information on the animal life of America, to the west as well as to the east. Much of it cannot be segregated; the earthworm, on which Darwin wrote a book, knows nothing of regionalism. The best books on nature come from and lead to the Grasshopper's Library, which is free to all consultants. I advise the consultant to listen to the


to God's children whom we meet below." So here is a Christmas moral for you, out of a Red Indian book, and I wish you a merry Christmas and a happy New Year.
APPENDIX I Reynolds's Peter Bell.
When the article on John Hamilton Reynolds ("A Friend of Keats") was written, I had not seen his "Peter Bell" (Taylor and Hessey, London, 1888). This "Lyrical Ballad" is described in a letter of Keats's published by Mr. Sidney Colvin in Macmillan's Magazine, August, 1888. The point of Reynolds's joke was to produce a parody before the original. Reynolds was annoyed by what Hood called "The Betty Foybles" of Wordsworth, and by the demeanour of a poet who was serious, not only in season, but out of season. Moreover, Wordsworth had damned "a pretty piece of heathenism" by Keats, with praise which was faint even from Wordsworth to a contemporary. In the circumstances, as Wordsworth was not yet a kind of solemn shade, whom we see haunting the hills, and hear chanting the swan song of the dying England, perhaps Reynolds's parody scarce needs excuse. Mr. Ainger calls it "insolent," meaning that it has an unkind tone of personal attack. That is, unluckily, true, but to myself the parody appears remarkably funny, and quite worthy of "the sneering brothers, the vile Smiths," as Lamb calls the authors of "Rejected Addresses." Lamb wrote to tell Wordsworth that he did not see the fun of the parody—perhaps it is as well that we should fail to see the fun of jests broken on our friends. But will any Wordsworthian deny to-day the humour of this?— "He is rurally related; Peter Bell hath country cousins, (He had once a worthy mother), Bells and Peters by the dozens, But Peter Bell he hath no brothers, Not a brother owneth he, Peter Bell he hath no brother; His mother had no other son, No other son e'er called her 'mother,' Peter Bell hath brother none." As Keats says in a review he wrote for The Examiner, "there is a pestilent humour in the rhymes, and an inveterate cadence in some of the stanzas that must be lamented." In his review Keats tried to hurt neither side, but his heart was with Reynolds; "it would be just as well to trounce Lord Byron in the same manner." People still make an outcry over the trouncing of Keats. It was bludgeonly done, but only part of a game, a kind of horseplay at which most men of letters of the age were playing. Who but regrets that, in his "Life of Keats," Mr. Colvin should speak as if Sir Walter Scott had, perhaps, a guilty knowledge of the review of Keats in Blackwood! There is but a tittle of published evidence to the truth of a theory in itself utterly detestable, and, to every one who understands the character of Scott, wholly beyond possibility of belief. Even if Lockhart was the reviewer, and if Scott came to know it, was Scott responsible for what Lockhart did in 1819 or 1820, the very time when Mrs. Shelley thought he was defending Shelley in Blackwood (where he had praised her Frankenstein), and when she spoke of Sir Walter as "the only liberal man in the faction"?
Unluckily Keats died, and his death was absurdly attributed to a pair of reviews which may have irritated him, and which were coarse, and cruel even for that period of robust reviewing. But Keats knew very well the value of these critiques, and probably resented them not much more than a football player resents being "hacked" in the course of the game. He was very willing to see Byron and Wordsworth "trounced," and as ready as Peter Corcoran in his friend's poem to "take punishment" himself.
The character of Keats was plucky, and his estimate of his own genius was perfectly sane. He knew that he was in the thick of a literary "scrimmage," and he was not the man to flinch or to repine at the consequences.
APPENDIX II Portraits of Virgil and Lucretius.
In the Letter on Virgil some remarks are made on a bust of the poet.
It is wholly fanciful. Our only vestiges of a portrait of Virgil are in two MSS.; the better of the two is in the Vatican. The design represents a youth, with dark hair and a pleasant face, seated reading. A desk is beside him, and a case for manuscript, in shape like a band-box. (See Visconti, "Icon. Rom." i. 179, plate 13.) Martial tells us that portraits of Virgil were illuminated on copies of his "Æneid." The Vatican MS. is of the twelfth century. But every one who has followed the fortunes of books knows that a kind of tradition often preserves the illustrations, which are copied and recopied without material change. (See Mr.
Jacobs's "Fables of Bidpai," Nutt, 1888.) Thus the Vatican MS. may preserve at least a shadow of Virgil.
If there be any portrait of Lucretius, it is a profile on a sard, published by Mr. Munro in his famous edition of the poet. The letters LVCR are inscribed on the stone, and appear to be contemporary with the gem. This, at least, is the opinion of Mr. A. S. Murray, of the late Mr. C. W. King, Braun, and Müller. On the other hand, Bernouilli ("Rom. Icon." i. 247) regards this, and apparently most other Roman gems with inscriptions, as "apocryphal." The ring, which was in the Nott collection, is now in my possession.
If Lucretius were the rather pedantic and sharp-nosed Roman of the gem, his wife had little reason for the jealousy which took so deplorable a form. Cold this Lucretius may have been, volatile—never!
{11} FOOTNOTES {1} This was written during the lifetime of Mr. Arnold and Mr. Browning.
{2} Since this was written, Mr. Bridges has made his lyrics accessible in "Shorter Poems." (G. Bell and Sons: 1890) {3} Macmillans.
{4} Reynolds was, perhaps, a little irreverent. He anticipated Wordsworth's "Peter Bell" by a premature parody, "Peter Bell the First." {5} Appendix on Reynolds's "Peter Bell." {6} "Aucassin and Nicolette" has now been edited, annotated, and equipped with a translation by Mr. F. W. Bourdillon (Kegan Paul & Trench, 1887).
{7} Edinburgh, 1862.
{8} The Elzevir piracy was rather earlier.
{9} Pindar, perhaps, in one of his fragments, suggested that pretty Cum regnat Rosa.
{10} See next letter.
{11} Mr.
Munro calls the stone "a black agate," and does not mention its provenance. The engraving in his book does no justice to the portrait. There is another gem representing Lucretius in the Vatican: of old it belonged to Leo X. The two gems are in all respects similar. A seal with this head, or one very like it, belonged to Evelyn, the friend of Mr. Pepys.
***END OF THE PROJECT GUTENBERG EBOOK LETTERS ON LITERATURE***


The King of the Golden River by John Ruskin PREFACE "The King of the Golden River" is a delightful fairy tale told with all Ruskin's charm of style, his appreciation of mountain scenery, and with his usual insistence upon drawing a moral. None the less, it is quite unlike his other writings. All his life long his pen was busy interpreting nature and pictures and architecture, or persuading to better views those whom he believed to be in error, or arousing, with the white heat of a prophet's zeal, those whom he knew to be unawakened. There is indeed a good deal of the prophet about John Ruskin. Though essentially an interpreter with a singularly fine appreciation of beauty, no man of the nineteenth century felt more keenly that he had a mission, and none was more loyal to what he believed that mission to be.
While still in college, what seemed a chance incident gave occasion and direction to this mission. A certain English reviewer had ridiculed the work of the artist Turner. Now Ruskin held Turner to be the greatest landscape painter the world had seen, and he immediately wrote a notable article in his defense. Slowly this article grew into a pamphlet, and the pamphlet into a book, the first volume of "Modern Painters." The young man awoke to find himself famous. In the next few years four more volumes were added to "Modern Painters," and the other notable series upon art, "The Stones of Venice" and "The Seven Lamps of Architecture," were sent forth.
Then, in 1860, when Ruskin was about forty years old, there came a great change. His heaven-born genius for making the appreciation of beauty a common possession was deflected from its true field. He had been asking himself what are the conditions that produce great art, and the answer he found declared that art cannot be separated from life, nor life from industry and industrial conditions. A civilization founded upon unrestricted competition therefore seemed to him necessarily feeble in appreciation of the beautiful, and unequal to its creation. In this way loyalty to his mission bred apparent disloyalty.
Delightful discourses upon art gave way to fervid pleas for humanity.
For the rest of his life he became a very earnest, if not always very wise, social reformer and a passionate pleader for what he believed to be true economic ideals.
There is nothing of all this in "The King of the Golden River." Unlike his other works, it was written merely to entertain. Scarcely that, since it was not written for publication at all, but to meet a challenge set him by a young girl.
The circumstance is interesting. After taking his degree at Oxford, Ruskin was threatened with consumption and hurried away from the chill and damp of England to the south of Europe. After two years of fruitful travel and study he came back improved in health but not strong, and often depressed in spirit. It was at this time that the Guys, Scotch friends of his father and mother, came for a visit to his home near London, and with them their little daughter Euphemia. The coming of this beautiful, vivacious, light-hearted child opened a new chapter in Ruskin's life. Though but twelve years old, she sought to enliven the melancholy student, absorbed in art and geology, and bade him leave these and write for her a fairy tale. He accepted, and after but two sittings, presented her with this charming story. The incident proved to have awakened in him a greater interest than at first appeared, for a few years later "Effie" Grey became John Ruskin's wife.
Meantime she had given the manuscript to a friend. Nine years after it was written, this friend, with John Ruskin's permission, gave the story to the world.
It was published in London in 1851, with illustrations by the celebrated Richard Doyle, and at once became a favorite. Three editions were printed the first year, and soon it had found its way into German, Italian, and Welsh. Since then countless children have had cause to be grateful for the young girl's challenge that won the story of Gluck's golden mug and the highly satisfactory handling of the Black Brothers by Southwest Wind, Esquire.
For this edition new drawings have been prepared by Mr. Hiram P. Barnes. They very successfully preserve the spirit of Doyle's illustrations, which unfortunately are not technically suitable for reproduction here.
In the original manuscript there was an epilogue bearing the heading "Charitie"—a morning hymn of Treasure Valley, whither Gluck had returned to dwell, and where the inheritance lost by cruelty was regained by love: The beams of morning are renewed The valley laughs their light to see And earth is bright with gratitude And heaven with charitie.
R.H. COE CONTENTS CHAPTER I HOW THE AGRICULTURAL SYSTEM OF THE BLACK BROTHERS WAS INTERFERED WITH BY SOUTHWEST WIND, ESQUIRE CHAPTER II OF THE PROCEEDINGS OF THE THREE BROTHERS AFTER THE VISIT OF SOUTHWEST WIND, ESQUIRE; AND HOW LITTLE GLUCK HAD AN INTERVIEW WITH THE KING OF GOLDEN RIVER CHAPTER III HOW MR. HANS SET OFF ON AN EXPEDITION TO THE GOLDEN RIVER, AND HOW HE PROSPERED THEREIN CHAPTER IV HOW MR. SCHWARTZ SET OFF ON AN EXPEDITION TO THE GOLDEN RIVER, AND HOW HE PROSPERED THEREIN CHAPTER V HOW LITTLE GLUCK SET OFF ON AN EXPEDITION TO THE GOLDEN RIVER, AND HOW HE PROSPERED THEREIN, WITH OTHER MATTERS OF INTEREST THE KING OF THE GOLDEN RIVER CHAPTER I HOW THE AGRICULTURAL SYSTEM OF THE BLACK BROTHERS WAS INTERFERED WITH BY SOUTHWEST WIND, ESQUIRE In a secluded and mountainous part of Stiria there was in old time a valley of the most surprising and luxuriant fertility. It was surrounded on all sides by steep and rocky mountains rising into peaks which were always covered with snow and from which a number of torrents descended in constant cataracts. One of these fell westward over the face of a crag so high that when the sun had set to everything else, and all below was darkness, his beams still shone full upon this waterfall, so that it looked like a shower of gold. It was therefore called by the people of the neighborhood the Golden River. It was strange that none of these streams fell into the valley itself. They all descended on the other side of the mountains and wound away through broad plains and by populous cities. But the clouds were drawn so constantly to the snowy hills, and rested so softly in the circular hollow, that in time of drought and heat, when all the country round was burned up, there was still rain in the little valley; and its crops were so heavy, and its hay so high, and its apples so red, and its grapes so blue, and its wine so rich, and its honey so sweet, that it was a marvel to everyone who beheld it and was commonly called the Treasure Valley.
The whole of this little valley belonged to three brothers, called Schwartz, Hans, and Gluck. Schwartz and Hans, the two elder brothers, were very ugly men, with overhanging eyebrows and small, dull eyes which were always half shut, so that you couldn't see into THEM and always fancied they saw very far into YOU. They lived by farming the Treasure Valley, and very good farmers they were. They killed everything that did not pay for its eating. They shot the blackbirds because they pecked the fruit, and killed the hedgehogs lest they should suck the cows; they poisoned the crickets for eating the crumbs in the kitchen, and smothered the cicadas which used to sing all summer in the lime trees. They worked their servants without any wages till they would not work any more, and then quarreled with them and turned them out of doors without paying them. It would have been very odd if with such a farm and such a system of farming they hadn't got very rich; and very rich they DID get. They generally contrived to keep their corn by them


order for the human being to qualify as zoon politikon, as Homo Sapiens, or Homo Ludens (playful man) or Homo Faber, he or she must first qualify for the interactions which each designation describes: on the biological level, with other human beings, within structures of common interest, in the realm of a human being's own nature.
This is why humans define themselves through practical experiences involving signs.
At the various levels at which such signs are generated, interpreted, comprehended, and used to conceive new signs, human identity is ascertained. This is what prompted Felix Hausdorf to define the human being as zoon semeiotikonsemiotic animal, sign-using animal. Moreover, Charles Sanders Peirce considered semiotics as being the logic of vagueness. Signs-whether pictures, sounds, odors, textures, words (or combinations), belonging to a language, diagram, mathematical or chemical formalism, new language (as in art, political power, or programming), genetic code, etc.-relate to human beings, not in their abstraction but in the concreteness of their participation in our lives and work.
Memetic optimism John Locke knew that all knowledge is derived from experience.
But he was not sure that the same applies to logic or mathematics. If we define experience as selfconstitutive practical activity, whose output is the ever-changing identity of the individual or individuals carrying out the experience, logic derives from it, as do all knowledge and language. This places logic not outside thought, but in experience, and raises the question of logical replication. Dawkins defined the replicator as a biological molecule that "has the extraordinary property of being able to make copies of itself." Such an entity is supposed to have fecundity, fidelity, longevity. Language is a replicator; or better yet, it is a replicative medium. The question is whether duplication can take place only by virtue of its own structural characteristics, or whether one has to consider logic, for instance, as the rule of replication. Moreover, maybe logic itself is replicative in nature.
This discussion belongs to the broader subject of memetics. Its implicit assumption is that memes, the spiritual equivalent of genes, are subject to mechanisms of evolution. As opposed to natural evolution, memetic evolution is through more efficient orders of magnitude, and faster by far.
In experiences of cultural transfer (sharing of experience as a practical experience itself) or of inheritance-genetic or memetic, or a combination of bothsomething like a gene of meaning was suspected to exist. Were it to exist, that would not mean, within our pragmatic system, that signification is carried over through memetic replication, but that practical experiences of human self-constitution involve the act of conjuring meaning under the guise of various logics pertinent to sign processes.
Replication is, then, not of information, but of fundamental processes, conjuring of meaning being one of them. Evolution of language, as well as of logic, belongs to cultural evolution.
Meme mutation and spread of a reduced scale, such as the scale of finite artificial languages and limited logical rules, can be described in equations similar to those of genetics. But once the scale changes, it is doubtful that we could encode the resulting complexity in such formalizations.
Be this as it may, expression, communication, and signification, the fundamental functions of any sign system, regardless of its logic, are endowed with replicative qualities. Logic prevents corruption, or at least provides means for identifying it. The easiest way to understand this statement is to relate it to the many replications involved in the manipulation of data in a computer. The Error message announcing corruption of data corresponds to a replication process that went astray. Like all analogies, this one is not infallible: a certain logic, against whose rules the replication is tested, might simply prove to be inadequate to processes of replication that are different in nature. Indeed, if the logic implicit in the experience of literacy were to authenticate semiotic processes characteristic of the civilization of illiteracy, the Error message of corruption would overrun the monitor. All that occurs in the experience of networking and all that defines virtuality pertain to a logical framework that is by no means a memetic replication of the Aristotelian or some other logical system intrinsic to the experience of literacy. Memes residing in the brain's neuronal structure, as a pattern of pits on a CDROM, or in an HTML (hypertext markup language) Web format can be replicated.
Interactions among minds correspond to a different dynamic realm, the realm of their reciprocal identification.
Book Three Language as Mediating Mechanism Mention the word mediation today, or post it on the Internet.
Swarms of lawyers will come after you. From the many meanings mediation has acquired over time, dispute resolution is the practical activity that has appropriated the word. Nevertheless, in its etymology, mediation attests to experiences that pre-date lawyers as they predate the earliest attempt to introduce laws.
Mediation, along with heuristics, is definitory of the human species. From all we know, nature is a realm of action and reaction. The realm of human activity implies a third element, an in-between, be this a tool, a word, a plan. This applies to primitive experiences of self-constitution, as well as to current embedded mediating activities: mediation of mediation ad infinitum. In each mediation there is the potential for further mediation. That is, the inserted third can be divided in turn. A lever used to move a very heavy object can be supplemented by another one, or two or more, all applied to the task at hand.
Each tool can progressively evolve into a series of tools. Each individual called upon to mediate can call upon others to perform a chain of related or unrelated mediations.
The same holds true for signs and language. Mediation is the practical experience of reducing to manageable size a task that is beyond the abilities of an individual or individuals identified through the task. Mediation is a mapping from a higher scale of complexity to a scale that the persons involved in a task can handle. This chapter will examine various phases of mediated human experiences. We shall examine at which pragmatic junctures language and, subsequently, literacy provide mediating functions. More important, we will define the conditions that require mediations for which literacy is no longer adequate.
Since tools, in their mediating function, will be frequently brought into the argument, a distinction needs to be made from the outset: Signs, language, artificial languages, and programs (for computers and other devices) are all mediating entities.
What distinguishes these from tools is their caoability for self-replication. They are, as much as humans constituting their identity in semiotic processes, subject to evolutionary cycles structurally similar to those of nature. Their evolution is, as we know, much faster than genetic evolution. The genetic make-up of the human species has changed relatively little, while the mediating elements that substantially contributed to the increase in human efficiency underwent many transformations. Some of these are no longer evolutionary, but revolutionary, and mark discontinuities. Genetic continuity is a background for pragmatic discontinuity. The moments of discontinuity correspond to threshold values in the scale of human activity. They regard mediating devices and strategies as dynamic components of the pragmatic framework.
The power of insertion Self-constitution in mediating and mediated practical experiences is different from self-constitution in direct forms of praxis.
In direct praxis, the wholeness of the being is externalized.
But it is the partial being-partial in respect to the human's biological and intellectual reality-that is projected in mediated practical experiences. The narrow, limited, and immediate scope of direct human activity explains why no mediation, or only accidental mediation (unintended mediation), characterizes the pragmatic framework. In the long run, mediation results in the severed relation between individuals and their social and natural environments. As we shall see, this fact has implications for literacy. A long chain of mediations separates the working individual from the object to be worked upon, be this object raw material, processed goods, thoughts, or other experiences.
It is not easy to immediately realize the pervasiveness of mediation and its effects on human activity and self-constitution. People introduce all the intermediaries they need in order to maintain efficiency. Because we notice only the immediate layer with which we come into contact-the tool we use or the object we act upon-we have difficulty in recognizing the pervasiveness of mediation. The multitude of intermediaries involved


By HELEN LOUISE THORNDYKE Individual Colored Wrappers and Text Illustrations Drawn by WALTER S. ROGERS A new line of fascinating tales for little girls. Honey Bunch is a dainty, thoughtful little girl, and to know her is to take her to your heart at once.
HONEY BUNCH: JUST A LITTLE GIRL Happy days at home, helping mamma and the washerlady. And Honey Bunch helped the house painters too—or thought she did.
HONEY BUNCH: HER FIRST VISIT TO THE CITY What wonderful sights Honey Bunch saw when she went to visit her cousins in New York! And she got lost in a big hotel and wandered into a men's convention!
HONEY BUNCH: HER FIRST DAYS ON THE FARM Can you remember bow the farm looked the first time you visited it? How big the cows and horses were, and what a roomy place to play in the barn proved to be?
HONEY BUNCH: HER FIRST VISIT TO THE SEASHORE Honey Bunch soon got used to the big waves and thought playing in the sand great fun. And she visited a merry-go-round, and took part in a seaside pageant.
HONEY BUNCH: HER FIRST LITTLE GARDEN It was great sport to dig and to plant with one's own little garden tools. But best of all was when Honey Bunch won a prize at the flower show.
HONEY BUNCH: HER FIRST DAYS IN CAMP It was a great adventure for Honey Bunch when she journeyed to Camp Snapdragon. It was wonderful to watch the men erect the tent, and wonderful to live in it and have good times on the shore and in the water.
THE OUTDOOR GIRLS SERIES By LAURA LEE HOPE Author of the "Bobbsey Twins," "Bunny Brown" Series, Etc.
Uniform Style of Binding. Individual Colored Wrappers.
Every Volume Complete in Itself.
These tales take in the various adventures participated in by several bright, up-to-date girls who love outdoor life.
THE OUTDOOR GIRLS OF DEEPDALE; Or, Camping and Tramping for Fun and Health.
THE OUTDOOR GIRLS AT RAINBOW LAKE; Or, The Stirring Cruise of the Motor Boat Gem.
THE OUTDOOR GIRLS IN A MOTOR CAR; Or, The Haunted Mansion of Shadow Valley.
THE OUTDOOR GIRLS IN A WINTER CAMP; Or, Glorious Days on Skates and Ice Boats.
THE OUTDOOR GIRLS IN FLORIDA; Or, Wintering in the Sunny South.
THE OUTDOOR GIRLS AT OCEAN VIEW; Or, The Box That Was Found in the Sand.
THE OUTDOOR GIRLS ON PINE ISLAND; Or, A Cave and What it Contained.
THE OUTDOOR GIRLS IN ARMY SERVICE; Or, Doing Their Bit for Uncle Sam.
THE OUTDOOR GIRLS AT THE HOSTESS HOUSE; Or, Doing Their Best For the Soldiers.
THE OUTDOOR GIRLS AT BLUFF POINT; Or, A Wreck and A Rescue.
THE OUTDOOR GIRLS AT WILD ROSE LODGE; Or, The Hermit of Moonlight Falls.
THE OUTDOOR GIRLS IN THE SADDLE; Or, The Girl Miner of Gold Run.
THE OUTDOOR GIRLS AROUND THE CAMPFIRE; Or, The Old Maid of the Mountains.
THE OUTDOOR GIRLS ON CAPE COD; Or, Sally Ann of Lighthouse Rock.


African blood." R. Hildreth.
 "The title [Creole] did not first belong to the descendants of Spanish, but of French, settlers, But such a meaning implied a certain excellence of origin, and so came early to include any native of French or Spanish descent by either parent, whose nonalliance with the slave race entitled him to social rank. Later, the term was adopted by, not conceded to, the natives of mixed blood, and is still so used among themselves....
 Besides French and Spanish, there are even, for convenience of speech, 'colored' Creoles; but there are no Italian, or Sicilian, nor any English, Scotch, Irish, or 'Yankee' Creoles, unless of parentage married into, and themselves thoroughly proselyted in, Creole society." G. W. Cable.
 Cre"ole (kr?"?l), a. Of or pertaining to a Creole or the Creoles.

 In New Orleans the word Creole is applied to any product, or variety of manufacture, peculiar to Louisiana; as, Creole ponies, chickens, cows, shoes, eggs, wagons, baskets, etc.

 { Cre*o"le*an (kr?-?"l?-a]/>n), Cre*o"li*an }, a. Pertaining to, or characteristic of, the Creoles. -- n. A Creole.

 Cre"o*sol (kr?"?-s?l), n. [Cresote + phenol.] (Chem.)
 A colorless liquid resembling phenol or carbolic acid, homologous with pyrocatechin, and obtained from beechwood tar and gum guaiacum. [Written also creasol.]

 Cre"o*sote (kr?"?-s?t), n. [Gr. &?;&?;&?;, gen. &?;&?;&?;, flesh + &?;&?;&?; to preserve.] (Chem.) Wood-tar oil; an oily antiseptic liquid, of a burning smoky taste, colorless when pure, but usually colored yellow or brown by impurity or exposure. It is a complex mixture of various phenols and their ethers, and is obtained by the distillation of wood tar, especially that of beechwood.

 It is remarkable as an antiseptic and deodorizer in the preservation of wood, flesh, etc., and in the prevention of putrefaction; but it is a poor germicide, and in this respect has been overrated. Smoked meat, as ham, owes its preservation and taste to a small quantity of creosote absorbed from the smoke to which it is exposed. Carbolic acid is phenol proper, while creosote is a mixture of several phenols.

Coal-tar creosote (Chem.), a colorless or yellow, oily liquid, obtained in the distillation of coal tar, and resembling wood-tar oil, or creosote proper, in composition and properties.

 Cre"o*sote, v. t. [imp. & p. p. Creosoted (-s?"t?d); p. pr. & vb. n. Creosoting.] To saturate or impregnate with creosote, as timber, for the prevention of decay.

 { Cre"pance (kr?"pans), Cre"pane (kr?"p?n), } n. [Cf. L. crepare to crack.] (Far.) An injury in a horse's leg, caused by the shoe of one hind foot striking and cutting the other leg. It sometimes forms an ulcer.

 ||Crêpe (kr?p), n. Same as Crape.

 Crep"i*tant (kr?p"?-tant), a. [See Crepitate.] Having a crackling sound; crackling; rattling.

Crepitant rale (Med.), a peculiar crackling sound audible with inspiration in pneumonia and other lung disease.

 Crep"i*tate (kr&?;p"&?;-t&?;t), v. i. [imp. & p. p. Crepitated (- t&?;'t&?;d); p. pr. & vb. n. Crepitating (-t&?;'t&?;ng).] [L. crepitatus, p. p. of crepitare to crackle, v. intensive of crepare to crack. Cf. Crevice.] To make a series of small, sharp, rapidly repeated explosions or sounds, as salt in fire; to crackle; to snap.

 Crep'i*ta"tion (kr?p'?-t?"sh?n), n. [Cf. F. crépitation.]
 1. The act of crepitating or crackling.

2. (Med.) (a) A grating or crackling sensation or sound, as that produced by rubbing two fragments of a broken bone together, or by pressing upon cellular tissue containing air. (b) A crepitant râle.

 ||Crep"i*tus (kr?p"?-t?s), n. [L., fr. crepare to crack.] (Med.)
(a) The noise produced by a sudden discharge of wind from the bowels. (b) Same as Crepitation, 2.

 ||Cre"pon (kr?"p?n; F. kr?'p?n"), n. [F.] A thin stuff made of the finest wool or silk, or of wool and silk.

 Crept (krpt), imp. & p. p. of Creep.

 { Cre*pus"cle (kr*ps"s'l), Cre*pus"cule (kr*ps"kl), } n. [L. crepusculum, fr. creper dusky, dark: cf. F. crépuscule.] Twilight.
 Bailey.
 { Cre*pus"cu*lar (-k?-l?r), Cre*pus"cu*lous (-l?s), } a. [Cf. F. crépusculaire.]
 1. Pertaining to twilight; glimmering; hence, imperfectly clear or luminous.

 This semihistorical and crepuscular period. Sir G. C. Lewis.
2. (Zoöl.) Flying in the twilight or evening, or before sunrise; -- said certain birds and insects.

 Others feed only in the twilight, as bats and owls, and are called crepuscular.
Whewell.
 Cre*pus"cu*line (-ln), a. Crepuscular. [Obs.] Sprat.
 Cres"cence (krs"sens), n. [See Crescent.] Increase; enlargement. [Obs.]

 And toward the moon's attractive crescence bend. H. Brooke.
 Cres*cen"do (kr?s-s?n"d?; It. kr?-sh?n"d?), a. & adv. [It., from crescere to increase. See Crescent.] (Mus.) With a constantly increasing volume of voice; with gradually increasing strength and fullness of tone; -- a direction for the performance of music, indicated by the mark, or by writing the word on the score.

 Cres*cen"do, n. (Mus.) (a) A gradual increase in the strength and fullness of tone with which a passage is performed. (b) A passage to be performed with constantly increasing volume of tone.

 Cres"cent (krs"sent), n. [OE. cressent, cressaunt, crescent (in sense 1), OF. creissant increasing, F. croissant, p. pr. of croître, OF. creistre, fr. L. crescere to increase, v. incho.; akin to creare to create. See Create, and cf. Accrue, Increase, Crescendo.] 1. The increasing moon; the moon in her first quarter, or when defined by a concave and a convex edge; also, applied improperly to the old or decreasing moon in a like state.

2. Anything having the shape of a crescent or new moon.

3. A representation of the increasing moon, often used as an emblem or badge; as: (a) A symbol of Artemis, or Diana. (b) The


things in a knot or bunch; a waving or bending and spreading cluster; as, a tuft of flowers or feathers.

2. A cluster; a clump; as, a tuft of plants.

 Under a tuft of shade.

Milton.
 Green lake, and cedar fuft, and spicy glade.

Keble.
3. A nobleman, or person of quality, especially in the English universities; — so called from the tuft, or gold tassel, on the cap worn by them. [Cant, Eng.]

 Several young tufts, and others of the faster men.

T. Hughes.
 Tuft, v. t. [imp. & p. p. Tufted; p. pr. & vb. n.
 Tufting.] 1. To separate into tufts.

2. To adorn with tufts or with a tuft. Thomson.
 Tuft, v. i. To grow in, or form, a tuft or tufts.

 Tuf-taf"fe*ta (?), n. A silk fabric formerly in use, having a nap or pile. [Written also tufttaffeta.]

 Tuft"ed (?), a. 1. Adorned with a tuft; as, the tufted duck.

2. Growing in tufts or clusters; tufty.

 The tufted crowtoe, and pale jessamine.

Milton.
Tufted trees and springing corn.

Pope.
Tufted duck (Zoöl.), the ring-necked duck. [Local, U.
 S.]

 Tuft"hunt'er (?), n. A hanger-on to noblemen, or persons of quality, especially in English universities; a toady. See 1st Tuft, 3.
 [Cant, Eng.] Halliwell.
 Tuft"hunt'ing, n. The practice of seeking after, and hanging on, noblemen, or persons of quality, especially in English universities.
 [Cant, Eng.]

 Tuft"y (?), a. 1. Abounding with tufts.

 Both in the tufty frith and in the mossy fell.

Drayton.
2. Growing in tufts or clusters.

 Where tufty daisies nod at every gale.

W. Browne.
 Tug (?), v. t. [imp. & p. p. Tugged (?); p. pr. & vb. n. Tugging.] [OE. toggen; akin to OD. tocken to entice, G. zucken to jerk, draw, Icel. toga to draw, AS. téon, p. p. togen, to draw, G. ziehen, OHG. ziohan, Goth.
 tiuhan, L. ducere to lead, draw. Cf. Duke, Team, Tie, v. t., Touch, Tow, v. t., Tuck to press in, Toy a plaything.] 1.
 To pull or draw with great effort; to draw along with continued exertion; to haul along; to tow; as, to tug a loaded cart; to tug a ship into port.

 There sweat, there strain, tug the laborious oar.

Roscommon.
2. To pull; to pluck. [Obs.]

 To ease the pain, His tugged cars suffered with a strain.

Hudibras.
 Tug, v. i. 1. To pull with great effort; to strain in labor; as, to tug at the oar; to tug against the stream.

 He tugged, he shook, till down they came.

Milton.
2. To labor; to strive; to struggle.

 England now is left To tug and scamble and to part by the teeth The unowed interest of proud-swelling state.

Shak.
 Tug, n. 1. A pull with the utmost effort, as in the athletic contest called tug of war; a supreme effort.

 At the tug he falls, Vast ruins come along, rent from the smoking walls.

Dryden.
2. A sort of vehicle, used for conveying timber and heavy articles.
 [Prov. Eng.] Halliwell.
3. (Naut.) A small, powerful steamboat used to tow vessels; — called also steam tug, tugboat, and towboat.

4. A trace, or drawing strap, of a harness.

5. (Mining.) An iron hook of a hoisting tub, to which a tackle is affixed.

Tug iron, an iron hook or button to which a tug or trace may be attached, as on the shaft of a wagon.

 Tu*gan" (?), n. (Zoöl.) Same as Tucan.

 Tug"boat' (?), n. See Tug, n., 3.

 Tug"ger (?), n. One who tugs.

 Tug"ging*ly (?), adv. In a tugging manner; with laborious pulling.

 Tuille (twl), n. [Cf. F. tuile a tile.] In plate armor, a suspended plate in front of the thigh. See Illust. of Tasses.

 Tu*i"tion (?), n. [L. tuitio protection, guarding, from tueri, p. p. tuitus, to see, watch, protect: cf. F. tuition. Cf.
 Tutor.] 1. Superintending care over a young person; the particular watch and care of a tutor or guardian over his pupil or ward; guardianship.

2. Especially, the act, art, or business of teaching; instruction; as, children are sent to school for tuition; his tuition was thorough.

3. The money paid for instruction; the price or payment for instruction.

 Tu*i"tion*a*ry (?), a. Of or pertaining to tuition.

 Tu"ko-tu*ko (?), n. [From the native name.] (Zoöl.) A burrowing South American rodent (Ctenomys Braziliensis). It has small eyes and ears and a short tail. It resembles the pocket gopher in size, form, and habits, but is more nearly allied to the porcupines.
 [Written also tucu-tuco.]

 Tu"la met'al (?). An alloy of silver, copper, and lead made at Tula in Russia. [Written also toola metal.]

 Tu"le (?), n. [Mex.] (Bot.) A large bulrush (Scirpus lacustris, and S. Tatora) growing abundantly on overflowed land in California and elsewhere.

 Tu"lip (?), n. [F. tulipe, OF. also tulipan, It. tulipano, tulipa, from Turk. tulbend, dulbend, literally, a turban, Per. dulband; - - so called from the resemblance of the form of this flower to a turban. See Turban.] (Bot.) Any plant of the liliaceous genus Tulipa. Many varieties are cultivated for their beautiful, often variegated flowers.

Tulip tree. (a) A large American tree bearing tuliplike flowers. See Liriodendron. (b) A West Indian malvaceous tree (Paritium, or Hibiscus, tiliaceum).

 Tu"lip-eared' (?), a. (Zoöl.) Having erect, pointed ears; prick-eared; — said of certain dogs.

 Tu"lip*ist, n. A person who is especially devoted to the cultivation of tulips. Sir T. Browne.
 Tu'lip*o*ma"ni*a (?), n. [Tulip + mania.] A violent passion for the acquisition or cultivation of tulips; — a word said by Beckman to have been coined by Menage.

 In Holland, in the first half of the 17th century, the cultivation of tulips became a mania. It began about the year 1634, and, like a violent epidemic, seized upon all classes of the community, leading to disasters and


THE BURIAL OF THE GUNS by Thomas Nelson Page [Virginian Author—_PHONE_.]

 1894 edition New York To My Wife Contents MY COUSIN FANNY THE BURIAL OF THE GUNS THE GRAY JACKET OF "NO. 4" MISS DANGERLIE'S ROSES HOW THE CAPTAIN MADE CHRISTMAS LITTLE DARBY NOTES: MY COUSIN FANNY We do not keep Christmas now as we used to do in old Hanover. We have not time for it, and it does not seem like the same thing. Christmas, however, always brings up to me my cousin Fanny; I suppose because she always was so foolish about Christmas.

 My cousin Fanny was an old maid; indeed, to follow St. Paul's turn of phrase, she was an old maid of the old maids. No one who saw her a moment could have doubted it. Old maids have from most people a feeling rather akin to pity—a hard heritage. They very often have this feeling from the young. This must be the hardest part of all—to see around them friends, each "a happy mother of children," little ones responding to affection with the sweet caresses of childhood, whilst any advances that they, their aunts or cousins, may make are met with indifference or condescension. My cousin Fanny was no exception. She was as proud as Lucifer; yet she went through life—the part that I knew of—bearing the pity of the great majority of the people who knew her.

 She lived at an old place called "Woodside", which had been in the family for a great many years; indeed, ever since before the Revolution. The neighborhood dated back to the time of the colony, and Woodside was one of the old places. My cousin Fanny's grandmother had stood in the door of her chamber with her large scissors in her hand, and defied Tarleton's red-coated troopers to touch the basket of old communion-plate which she had hung on her arm.

 The house was a large brick edifice, with a pyramidal roof, covered with moss, small windows, porticos with pillars somewhat out of repair, a big, high hall, and a staircase wide enough to drive a gig up it if it could have turned the corners. A grove of great forest oaks and poplars densely shaded it, and made it look rather gloomy; and the garden, with the old graveyard covered with periwinkle at one end, was almost in front, while the side of the wood—a primeval forest, from which the place took its name—came up so close as to form a strong, dark background.
 During the war the place, like most others in that neighborhood, suffered greatly, and only a sudden exhibition of spirit on Cousin Fanny's part saved it from a worse fate. After the war it went down; the fields were poor, and grew up in briers and sassafras, and the house was too large and out of repair to keep from decay, the ownership of it being divided between Cousin Fanny and other members of the family. Cousin Fanny had no means whatever, so that it soon was in a bad condition. The rest of the family, as they grew up, went off, compelled by necessity to seek some means of livelihood, and would have taken Cousin Fanny too if she would have gone; but she would not go. They did all they could for her, but she preferred to hang around the old place, and to do what she could with her "mammy", and "old Stephen", her mammy's husband, who alone remained in the quarters. She lived in a part of the house, locking up the rest, and from time to time visited among her friends and relatives, who always received her hospitably. She had an old piece of a mare (which I think she had bought from Stephen), with one eye, three legs, and no mane or tail to speak of, and on which she lavished, without the least perceptible result, care enough to have kept a stable in condition. In a freak of humor she named this animal "Fashion", after a noted racer of the old times, which had been raised in the county, and had beaten the famous Boston in a great race. She always spoke of "Fash" with a tone of real tenderness in her voice, and looked after her, and discussed her ailments, which were always numerous, as if she had been a delicate child. Mounted on this beast, with her bags and bundles, and shawls and umbrella, and a long stick or pole, she used occasionally to make the tour of the neighborhood, and was always really welcomed; because, notwithstanding the trouble she gave, she always stirred things up. As was said once, you could no more have remained dull where she was than you could have dozed with a chinkapin-burr down your back. Her retort was that a chinkapin-burr might be used to rouse people from a lethargy (she had an old maid's tongue). By the younger members of the family she was always welcomed, because she furnished so much fun. She nearly always fetched some little thing to her host—not her hostess—a fowl, or a pat of butter from her one old cow, or something of the kind, because, she said, "Abigail had established the precedent, and she was 'a woman of good understanding'—she understood that feeding and flattery were the way to win men." She would sometimes have a chicken in a basket hung on the off pummel of her old saddle, because at times she fancied she could not eat anything but chicken soup, and she did "not wish to give trouble." She used to give trouble enough; for it generally turned out that she had heard some one was sick in the neighborhood, and she wanted the soup carried to her. I remember how mad Joe got because she made him go with her to carry a bucket of soup to old Mrs. Ronquist.

 Cousin Fanny had the marks of an old maid. She was thin ("scrawny" we used to call her, though I remember now she was quite erect until she grew feeble); her features were fine; her nose was very straight; her hair was brown; and her eyes, which were dark, were weak, so that she had often to wear a green shade. She used to say herself that they were "bad eyes".
 They had been so ever since the time when she was a young girl, and there had been a very bad attack of scarlet fever at her home, and she had caught it. I think she caught a bad cold with it—sitting up nursing some of the younger children, perhaps—and it had settled in her eyes. She was always very liable to cold.

 I believe she had a lover then or about that time; but her mother had died not long before, and she had some notion of duty to the children, and so discarded him. Of course, as every one said, she'd much better have married him. I do not suppose he ever could have addressed her. She never would admit that he did, which did not look much like it. She was once spoken of in my presence as "a sore-eyed old maid"—I have forgotten who said it. Yet I can now recall occasions when her eyes, being "better", appeared unusually soft, and, had she not been an old maid, would sometimes have been beautiful—as, for instance, occasionally, when she was playing at the piano in the evenings before the candles were lighted. I recollect particularly once when she was singing an old French love-song. Another time was when on a certain occasion some one was talking about marriages and the reasons which led to or prevented them.
 She sat quite still and silent, looking out


mouth of a shaft. Raymond.
Collar beam (Arch.), a horizontal piece of timber connecting and tying together two opposite rafters; -- also, called simply collar.
 -- Collar of brawn, the quantity of brawn bound up in one parcel.
 [Eng.] Johnson. -- Collar day, a day of great ceremony at the English court, when persons, who are dignitaries of honorary orders, wear the collars of those orders. -- To slip the collar, to get free; to disentangle one's self from difficulty, labor, or engagement. Spenser.
 Col"lar, v. t. [imp. & p. p. Collared (?); p. pr.
 & vb. n. Collaring.] 1. To seize by the collar.

2. To put a collar on.

To collar beef (or other meat), to roll it up, and bind it close with a string preparatory to cooking it.

 Col"lar bone' (?). (Anat.) The clavicle.

 Col"lards (?), n. pl. [Corrupted fr. colewort.] Young cabbage, used as "greens"; esp. a kind cultivated for that purpose; colewort. [Colloq. Souther U. S.]

 Col"lared (?), a. 1. Wearing a collar. "Collared with gold." Chaucer.
2. (Her.) Wearing a collar; -- said of a man or beast used as a bearing when a collar is represented as worn around the neck or loins.

3. Rolled up and bound close with a string; as, collared beef. See To collar beef, under Collar, v. t. Col*lat"a*ble (?), a. Capable of being collated. Coleridge.
 Col*late" (?), v. t. [imp. & p. p. Collated; p. pr.
 & vb. n. Collating.] [From Collation.] 1. To compare critically, as books or manuscripts, in order to note the points of agreement or disagreement.

 I must collage it, word, with the original Hebrew. Coleridge.
2. To gather and place in order, as the sheets of a book for binding.

3. (Eccl.) To present and institute in a benefice, when the person presenting is both the patron and the ordinary; -- followed by to.

4. To bestow or confer. [Obs.] Jer. Taylor.
 Col*late", v. i. (Ecl.) To place in a benefice, when the person placing is both the patron and the ordinary.

 If the bishop neglets to collate within six months, the right to do it devolves on the archbishop. Encyc. Brit.
 Col*lat"er*al (?), a. [LL. collateralis; col- + lateralis lateral. See Lateral.] 1. Coming from, being on, or directed toward, the side; as, collateral pressure. "Collateral light." Shak.
2. Acting in an indirect way.

 If by direct or by collateral hand They find us touched, we will our kingdom give... To you in satisfaction. Shak.
3. Related to, but not strictly a part of, the main thing or matter under consideration; hence, subordinate; not chief or principal; as, collateral interest; collateral issues.

 That he [Attebury] was altogether in the wrong on the main question, and on all the collateral questions springing out of it,... is true. Macaulay.
4. Tending toward the same conclusion or result as something else; additional; as, collateral evidence.

 Yet the attempt may give Collateral interest to this homely tale. Wordsworth.
5. (Genealogy) Descending from the same stock or ancestor, but not in the same line or branch or one from the other; -- opposed to lineal.

Lineal descendants proceed one from another in a direct line; collateral relations spring from a common ancestor, but from different branches of that common stirps or stock. Thus the children of brothers are collateral relations, having different fathers, but a common grandfather. Blackstone.
 Collateral assurance, that which is made, over and above the deed itself. -- Collateral circulation (Med. & Physiol.), circulation established through indirect or subordinate branches when the supply through the main vessel is obstructed. -- Collateral issue.
 (Law) (a) An issue taken upon a matter aside from the merits of the case. (b) An issue raised by a criminal convict who pleads any matter allowed by law in bar of execution, as pardon, diversity of person, etc. (c) A point raised, on cross-examination, aside from the issue fixed by the pleadings, as to which the answer of the witness, when given, cannot subsequently be contradicted by the party asking the question. -- Collateral security, security for the performance of covenants, or the payment of money, besides the principal security, Col*lat"er*al (?), n. 1. A collateral relative. Ayliffe.
2. Collateral security; that which is pledged or deposited as collateral security.

 Col*lat"er*al*ly, adv. 1. Side by side; by the side.

 These pulleys... placed collaterally. Bp. Wilkins.
2. In an indirect or subordinate manner; indirectly.

 The will hath force upon the conscience collaterally and indirectly. Jer. Taylor.
3. In collateral relation; not lineally.

 Col*lat"er*al*ness, n. The state of being collateral.

 Col*la"tion (?), n. [OE. collacioun speech, conference, reflection, OF. collacion, F. collation, fr. L. collatio a bringing together, comparing, fr. collatum (used as the supine of conferre); col- + latium (used as the supine of ferre to bear), for tlatum. See Tolerate, v. t.] 1. The act of collating or comparing; a comparison of one copy er thing (as of a book, or manuscript) with another of a like kind; comparison, in general.
 Pope.
2. (Print.) The gathering and examination of sheets preparatory to binding.

3. The act of conferring or bestowing. [Obs.]

 Not by the collation of the king... but by the people. Bacon.
4. A conference. [Obs.] Chaucer.
5. (Eccl. Law) The presentation of a clergyman to a benefice by a bishop, who has it in his own gift.

6. (Law) (a) The act of comparing the copy of any paper with its original to ascertain its conformity. (b) The report of the act made by the proper officers.

7. (Scots Law) The right which an heir has of throwing the whole heritable and movable estates of the deceased into one mass, and sharing it equally with others who are of the same degree of kindred.

 This also obtains in the civil law, and is found in the code of Louisiana.
 Bouvier.
8. (Eccles.) A collection of the Lives of the Fathers or other devout work read daily in monasteries.

9. A light repast or luncheon; as, a cold collation; -- first applied to the refreshment on fast days that accompanied the reading of the collation in monasteries.

 A collation of wine and sweetmeats. Whiston.
Collation of seals (Old Law), a method of ascertaining the genuinendss of a$seal by'compariog it with another known to be genuine. Bouvier.
 Col*la"tion, v. i. To partake of a collation. [Obs.]

 May 20, 1658, I... collationed in Spring Garden. Evelyn.
 Col*la"tion*er (?), n. (Print.) One who examines the sheets of a book that has just been printed, to ascertain whether they are


perh. the same word as fetian; or cf. facian to wish to get, OFries. faka to prepare. √ 77. Cf. Fet, v. t.] 1.
 To bear toward the person speaking, or the person or thing from whose point of view the action is contemplated; to go and bring; to get.

 Time will run back and fetch the age of gold.

Milton.
 He called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it he called to her, and said, Bring me, I pray thee, a morsel of bred in thine hand.

1 Kings xvii. 11, 12.
2. To obtain as price or equivalent; to sell for.

 Our native horses were held in small esteem, and fetched low prices.

Macaulay.
3. To recall from a swoon; to revive; -- sometimes with to; as, to fetch a man to.

Fetching men again when they swoon.

Bacon.
4. To reduce; to throw.

 The sudden trip in wrestling that fetches a man to the ground.

South.
5. To bring to accomplishment; to achieve; to make; to perform, with certain objects; as, to fetch a compass; to fetch a leap; to fetch a sigh.

 I'll fetch a turn about the garden.

Shak.
 He fetches his blow quick and sure.

South.
6. To bring or get within reach by going; to reach; to arrive at; to attain; to reach by sailing.

 Meantine flew our ships, and straight we fetched The siren's isle.

Chapman.
7. To cause to come; to bring to a particular state.

 They couldn't fetch the butter in the churn.

W. Barnes.
To fetch a compass (Naut.), to make a sircuit; to take a circuitious route going to a place. -- To fetch a pump, to make it draw water by pouring water into the top and working the handle. -- To fetch headway or sternway (Naut.), to move ahead or astern. -- To fetch out, to develop. "The skill of the polisher fetches out the colors [of marble]" Addison. -- To fetch up. (a) To overtake. [Obs.] "Says [the hare], I can fetch up the tortoise when I please." L'Estrange. (b) To stop suddenly.

 fetch, v. i. To bring one's self; to make headway; to veer; as, to fetch about; to fetch to windward. Totten.
To fetch away (Naut.), to break loose; to roll slide to leeward. -- To fetch and carry, to serve obsequiously, like a trained spaniel.

 Fetch, n. 1. A stratagem by which a thing is indirectly brought to pass, or by which one thing seems intended and another is done; a trick; an artifice.

 Every little fetch of wit and criticism.

South.
2. The apparation of a living person; a wraith.

 The very fetch and ghost of Mrs. Gamp.

Dickens.
Fetch candle, a light seen at night, superstitiously believed to portend a person's death.

 Fetch"er (?), n. One who fetches or brings.

 Fete (ft), n. [See feat.] A feat. [Obs.] Chaucer.
 Fete, n. pl. [See Foot.] Feet. [Obs.] Chaucer.
 ||Fête (ft), n. [F. See Feast.] A festival.

Fête champêtre (&?;) [F.], a festival or entertainment in the open air; a rural festival.

 Fête (?), v. t. [imp. & p. p. Fêted; p. pr. & vb. n. Fêting.] [Cf. F. fêter.] To feast; to honor with a festival.

 { Fe"tich, Fe"tish (?), n. }[F. fétiche, from Pg. feitiço, adj., n., sorcery, charm, fr. L. facticius made by art, artifical, factitious. See Factitious.] 1. A material object supposed among certain African tribes to represent in such a way, or to be so connected with, a supernatural being, that the possession of it gives to the possessor power to control that being.

2. Any object to which one is excessively devoted.

 { fe"tich*ism, Fe"tish*ism (? or?); 277), n. }[Cf. F. fétichisme.]
 [Written also feticism.] 1. The doctrine or practice of belief in fetiches.

2. Excessive devotion to one object or one idea; abject superstition; blind adoration.

 The real and absolute worship of fire falls into two great divisions, the first belonging rather to fetichism, the second to polytheism proper.

Tylor.
 { Fe"tich*ist, Fe"tish*ist, n. } A believer in fetiches.

 He was by nature a fetichist.

H. Holbeach.
 { Fe'tich*is"tic (?), Fe'tish*is"tic, a.} Pertaining to, or involving, fetichism.

 A man of the fifteenth century, inheriting its strange web of belief and unbelief, of epicurean levity and fetichistic dread.

G. Eliot.
 Fe"ti*cide (? or?), n. [Written also fœticide.] [Fetus + L. caedere to kill.] (Med. & Law) The act of killing the fetus in the womb; the offense of procuring an abortion.

 Fe"ti*cism (?), n. See Fetichism.

 Fet"id (? or?; 277), a. [L. fetidus, foetidus, fr.
 fetere, foetere, to have an ill smell, to stink: cf. F. fétide.]
 Having an offensive smell; stinking.

 Most putrefactions... smell either fetid or moldy.

Bacon.
 Fet*id"i*ty (? or?), n. Fetidness.

 Fet"id*ness, n. The quality or state of being fetid.

 Fe*tif"er*ous (?), a. [Fetus + -ferous.] Producing young, as animals.

 Fe"tis (?), a. [OF. fetis, faitis. Cf. Factitious.]
 Neat; pretty; well made; graceful. [Obs.]

 Full fetis was her cloak, as I was ware.

Chaucer.
 Fe"tise*ly (?), adv. Neatly; gracefully; properly. [Obs.] Chaucer.
 Fe"tish (?), n., Fe"tish*ism (&?; or &?;; 277), n., Fe'tish*is"tic (&?;), a. See Fetich, n., Fetichism, n., Fetichistic, a. Fet"lock (?), n. [OE. fetlak, fitlock, cf. Icel. fet pace, step, fit webbed foot of water birds, akin to E. foot.
 √77. See Foot.] The cushionlike projection, bearing a tuft of long hair, on the back side of the leg above the hoof of the horse and similar animals. Also, the joint of the limb at this point (between the great pastern bone and the metacarpus), or the tuft of hair.

 Their wounded steeds Fret fetlock deep in gore.

Shak.
 Fe"tor (?), n. [L. fetor, foetor. See Fetid.] A strong, offensive smell; stench; fetidness. Arbuthnot.
 Fet"te (?


"Guelph." He is also known to the Arabs as the "sire of a she-lamb," the figure metonymy called "Kunyat bi 'l-Zidd" (lucus a non lucendo), a patronymic or by-name given for opposition and another specimen of "inverted speech."
[FN#165] Arab. "Bint' Arús" = daughter of the bridegroom, the Hindustani Mungus (vulg. Mongoose); a well-known weasel-like rodent often kept tame in the house to clear it of vermin. It is supposed to know an antidote against snake-poison, as the weasel eats rue before battle (Pliny x. 84; xx. 13). In Modern Egypt this viverra is called "Kitt (or Katt) Far'aun" = Pharaoh's cat: so the Percnopter becomes Pharaoh's hen and the unfortunate (?) King has named a host of things, alive and dead. It was worshipped and mummified in parts of Ancient Egypt e.g. Heracleopolis, on account of its antipathy to serpents and because it was supposed to destroy the crocodile, a feat with Ćlian and others have overloaded with fable. It has also a distinct antipathy to cats. The ichneumon as a pet becomes too tame and will not leave its master: when enraged it emits an offensive stench. I brought home for the Zoological Gardens a Central African specimen prettily barred. Burckhardt (Prov. 455) quotes a line:— Rakas' Ibn Irsin wa zamzama l-Nimsu, (Danceth Ibn Irs whileas Nims doth sing) and explains Nims by ichneumon and Ibn Irs as a "species of small weasel or ferret, very common in Egypt: it comes into the house, feeds upon meat, is of gentle disposition although not domesticated and full of gambols and frolic."
[FN#166] Arab. "Sinnaur" (also meaning a prince). The common name is Kitt which is pronounced Katt or Gatt; and which Ibn Dorayd pronounces a foreign word (Syriac?). Hence, despite Freitag, Catus (which Isidore derives from catare, to look for) = gatto, chat, cat, an animal unknown to the Classics of Europe who used the mustela or putorius vulgaris and different species of viverrć. The Egyptians, who kept the cat to destroy vermin, especially snakes, called it Mau, Mai, Miao (onomatopoetic): this descendent of the Felis maniculata originated in Nubia; and we know from the mummy pits and Herodotus that it was the same species as ours. The first portraits of the cat are on the monuments of "Beni Hasan," B.C. 2500. I have ventured to derive the familiar "Puss" from the Arab. "Biss (fem. :Bissah"), which is a congener of Pasht (Diana), the cat-faced goddess of Bubastis (Pi-Pasht), now Zagázig. Lastly, "tabby (brindled)-cat" is derived from the Attábi (Prince Attab's) quarter at Baghdad where watered silks were made. It is usually attributed to the Tibbie, Tibalt, Tybalt, Thibert or Tybert (who is also executioner), various forms of Theobald in the old Beast Epic; as opposed to Gilbert the gib-cat, either a tom-cat or a gibbed (castrated) cat.
[FN#167] Arab. "Ikhwán al-Safá," a popular term for virtuous friends who perfectly love each other in all purity: it has also a mystic meaning. Some translate it "Brethren of Sincerity," and hold this brotherhood to be Moslem Freemasons, a mere fancy (see the Mesnevi of Mr. Redhouse, Trubner 1881). There is a well-known Hindustani book of this name printed by Prof. Forbes in Persian character and translated by Platts and Eastwick.
[FN#168] Among Eastern men there are especial forms for "making brotherhood."
The "Munhbolá-bhái" (mouth-named brother) of India is well-known. The intense "associativeness" of these races renders isolation terrible to them, and being defenceless in a wild state of society has special horrors. Hence the origin of Caste for which see Pilgrimage (i. 52). Moslems, however, cannot practise the African rite of drinking a few drops of each other's blood. This, by the by, was also affected in Europe, as we see in the Gesta Romanoru, Tale lxvii., of the wise and foolish knights who "drew blood (to drink) from the right arm."
[FN#169] The F. Sacer in India is called "Laghar" and tiercel "Jaghar." Mr.
T.E. Jordan (catalogue of Indian Birds, 1839) says it is rare; but I found it the contrary. According to Mr. R. Thompson it is flown at kites and antelope: in Sind it is used upon night-heron (nyctardea nycticorax), floriken or Hobara (Otis aurita), quail, partridge, curlew and sometimes hare: it gives excellent sport with crows but requires to be defended. Indian sportsmen, like ourselves, divide hawks into two orders: the "Siyáh-chasm," or black-eyed birds, long-winged and noble; the "Gulábi-chasm" or yellow-eyed (like the goshawk) round-winged and ignoble.
[FN#170] i.e. put themselves at thy mercy.
[FN#171] I have remarked (Pilgrimage iii.307) that all the popular ape-names in Arabic and Persian, Sa'adán, Maymún, Shádi, etc., express propitiousness—probably euphemistically applied to our "poor relation."
[FN#172] The serpent does not "sting" nor does it "bite;" it strikes with the poison-teeth like a downward stab with a dagger. These fangs are always drawn by the jugglers but they grow again and thus many lives are lost. The popular way of extracting the crochets is to grasp the snake firmly behind the neck with one hand and with the other to tantalise it by offering and withdrawing a red rag. At last the animal is allowed to strike it and a sharp jerk tears out both eye-teeth as rustics used to do by slamming a door. The head is then held downwards and the venom drains from its bag in the shape of a few drops of slightly yellowish fluid which, as conjurers know, may be drunk without danger.
The patient looks faint and dazed, but recovers after a few hours and feels as if nothing had happened. In India I took lessons from a snake-charmer but soon gave up the practice as too dangerous.
[FN#173] Arab. "Akh al-Jahálah" = brother of ignorance, an Ignorantin; one "really and truly" ignorant; which is the value of "Ahk" in such phrases as a "brother of poverty," or, "of purity."
[FN#174] Lane (ii. 1) writes "Abu-l-Hasan;" Payne (iii. 49) "Aboulhusn" which would mean "Father of Beauty (Husn)" and is not a Moslem name. Hasan (beautiful) and its dimin. Husayn, names now so common, were (it is said), unknown to the Arabs, although Hassán was that of a Tobba King, before the days of Mohammed who so called his two only grandsons. In Anglo-India they have become "Hobson and Jobson." The Bresl. Edit. (ii. 305) entitles this story "Tale of Abu 'l Hasan the Attár (druggist and perfumer) with Ali ibn Bakkár and what befel them with the handmaid (=járiyah) Shams al-Nahár."
[FN#175] i.e. a descendant, not a Prince.
[FN#176] The Arab shop is a kind of hole in the wall and buyers sit upon its outer edge (Pilgrimage i. 99).
[FN#177] By a similar image the chamćleon is called Abú Kurrat


. See In.] 1. A place of shelter; hence, dwelling; habitation; residence; abode. [Obs.] Chaucer.
 Therefore with me ye may take up your inn For this same night.

Spenser.
2. A house for the lodging and entertainment of travelers or wayfarers; a tavern; a public house; a hotel.

 As distinguished from a private boarding house, an inn is a house for the entertainment of all travelers of good conduct and means of payment, as guests for a brief period, not as lodgers or boarders by contract.

 The miserable fare and miserable lodgment of a provincial inn.

W. Irving.
3. The town residence of a nobleman or distinguished person; as, Leicester Inn. [Eng.]

4. One of the colleges (societies or buildings) in London, for students of the law barristers; as, the Inns of Court; the Inns of Chancery; Serjeants' Inns.

Inns of chancery (Eng.), colleges in which young students formerly began their law studies, now occupied chiefly by attorneys, solicitors, etc. -- Inns of court (Eng.), the four societies of "students and practicers of the law of England" which in London exercise the exclusive right of admitting persons to practice at the bar; also, the buildings in which the law students and barristers have their chambers. They are the Inner Temple, the Middle Temple, Lincoln's Inn, and Gray's Inn.

 Inn (n), v. i. [imp. & p. p. Inned (nd); p. pr. & vb. n. Inning.] To take lodging; to lodge. [R.] Addison.
 Inn, v. t. 1. To house; to lodge. [Obs.]

 When he had brought them into his city And inned them, everich at his degree.

Chaucer.
2. To get in; to in. See In, v. t. In"nate (n"nt or n*nt"; 277), a. [L. innatus; pref.
 inin + natus born, p. p. of nasci to be born. See Native.] 1. Inborn; native; natural; as, innate vigor; innate eloquence.

2. (Metaph.) Originating in, or derived from, the constitution of the intellect, as opposed to acquired from experience; as, innate ideas. See A priori, Intuitive.

 There is an innate light in every man, discovering to him the first lines of duty in the common notions of good and evil.

South.
 Men would not be guilty if they did not carry in their mind common notions of morality, innate and written in divine letters.

Fleming (Origen).
 If I could only show, as I hope I shall... how men, barely by the use of their natural faculties, may attain to all the knowledge they have, without the help of any innate impressions; and may arrive at certainty without any such original notions or principles.

Locke.
3. (Bot.) Joined by the base to the very tip of a filament; as, an innate anther. Gray.
Innate ideas (Metaph.), ideas, as of God, immortality, right and wrong, supposed by some to be inherent in the mind, as a priori principles of knowledge.

 In*nate" (?), v. t. To cause to exit; to call into being. [Obs.]
 "The first innating cause." Marston.
 In"nate*ly (?), adv. Naturally.

 In"nate*ness, n. The quality of being innate.

 In*na"tive (?), a. Native. [Obs.] Chapman.
 In*nav"i*ga*ble (?), a. [L. innavigabilis : cf. F. innavigable.
 See Innot, and Navigable.] Incapable of being navigated; impassable by ships or vessels. Drygen. -- In*nav"i*ga*bly, adv.
 Inne (?), adv. & prep. In. [Obs.]

 And eke in what array that they were inne.

Chaucer.
 In"ner (n"nr), a. [AS. innera, a compar. fr. inne within, fr. in in. See In.] 1. Further in; interior; internal; not outward; as, an inner chamber.

2. Of or pertaining to the spirit or its phenomena.

 This attracts the soul, Governs the inner man, the nobler part.

Milton.
3. Not obvious or easily discovered; obscure.

Inner house (Scot.), the first and second divisions of the court of Session at Edinburgh; also, the place of their sittings. -- Inner jib (Naut.), a fore-and-aft sail set on a stay running from the fore-topmast head to the jib boom. -- Inner plate (Arch.), the wall plate which lies nearest to the center of the roof, in a double-plated roof. -- Inner post (Naut.), a piece brought on at the fore side of the main post, to support the transoms. -- Inner square (Carp.), the angle formed by the inner edges of a carpenter's square.

 In"ner*ly, adv. More within. [Obs.] Baret.
 In"ner*most' (-mst'), a. [A corruption of inmost due to influence of inner. See Inmost.] Farthest inward; most remote from the outward part; inmost; deepest within. Prov. xviii. 8.
 In"ner*most'ly, adv. In the innermost place. [R.]

 His ebon cross worn innermostly.

Mrs. Browning.
 In*ner"vate (n*nr"vt), v. t. [See Innerve.] (Anat.) To supply with nerves; as, the heart is innervated by pneumogastric and sympathetic branches.

 In'ner*va"tion (?), n. [Cf. F. innervation.] 1. The act of innerving or stimulating.

2. (Physiol.) Special activity excited in any part of the nervous system or in any organ of sense or motion; the nervous influence necessary for the maintenance of life, and the functions of the various organs.

3. (Anat.) The distribution of nerves in an animal, or to any of its parts.

 In*nerve" (n*nrv"), v. t. [imp. & p. p. Innerved (- nrvd"); p. pr. & vb. n. Innerving.] [Pref. inin + nerve.]
 To give nervous energy or power to; to give increased energy, force, or courage to; to invigorate; to stimulate.

 Inn"hold'er (?), n. One who keeps an inn.

 In"ning (?), n. [AS. innung, fr. in in, prep. & adv.] 1. Ingathering; harvesting. [Obs.] Holland.
2. The state or turn of being in; specifically, in cricket, baseball, etc., the turn or time of a player or of a side at the bat; -- often in the pl. Hence: The turn or time of a person, or a party, in power; as, the Whigs went out, and the Democrats had their innings.

3. pl. Lands recovered from the sea. Ainsworth.
 In*ni"ten*cy (?), n. [L. inniti, p. p. innixus, to lean upon; pref. inin, on + niti to lean.] A leaning; pressure; weight. [R.] Sir T. Browne.
 In*nix"ion (?), n. [See Innitency.] Act of leaning upon something; incumbency. [Obs.] Derham.
 Inn"keep'er (?), n. An innholder.

 In"no*cence (?), n. [F. innocence, L. innocentia. See


who make, not those who do.

 What! I asked; do you mean to say that doing and making are not the same?

 No more, he replied, than making or working are the same; thus much I have learned from Hesiod, who says that 'work is no disgrace.' Now do you imagine that if he had meant by working and doing such things as you were describing, he would have said that there was no disgrace in them—for example, in the manufacture of shoes, or in selling pickles, or sitting for hire in a house of ill-fame? That, Socrates, is not to be supposed: but I conceive him to have distinguished making from doing and work; and, while admitting that the making anything might sometimes become a disgrace, when the employment was not honourable, to have thought that work was never any disgrace at all. For things nobly and usefully made he called works; and such makings he called workings, and doings; and he must be supposed to have called such things only man's proper business, and what is hurtful, not his business: and in that sense Hesiod, and any other wise man, may be reasonably supposed to call him wise who does his own work.

 O Critias, I said, no sooner had you opened your mouth, than I pretty well knew that you would call that which is proper to a man, and that which is his own, good; and that the makings (Greek) of the good you would call doings (Greek), for I am no stranger to the endless distinctions which Prodicus draws about names. Now I have no objection to your giving names any signification which you please, if you will only tell me what you mean by them. Please then to begin again, and be a little plainer. Do you mean that this doing or making, or whatever is the word which you would use, of good actions, is temperance?

 I do, he said.

 Then not he who does evil, but he who does good, is temperate?

 Yes, he said; and you, friend, would agree.

 No matter whether I should or not; just now, not what I think, but what you are saying, is the point at issue.

 Well, he answered; I mean to say, that he who does evil, and not good, is not temperate; and that he is temperate who does good, and not evil: for temperance I define in plain words to be the doing of good actions.

 And you may be very likely right in what you are saying; but I am curious to know whether you imagine that temperate men are ignorant of their own temperance?

 I do not think so, he said.

 And yet were you not saying, just now, that craftsmen might be temperate in doing another's work, as well as in doing their own?

 I was, he replied; but what is your drift?

 I have no particular drift, but I wish that you would tell me whether a physician who cures a patient may do good to himself and good to another also?

 I think that he may.

 And he who does so does his duty?

 Yes.

 And does not he who does his duty act temperately or wisely?

 Yes, he acts wisely.

 But must the physician necessarily know when his treatment is likely to prove beneficial, and when not? or must the craftsman necessarily know when he is likely to be benefited, and when not to be benefited, by the work which he is doing?

 I suppose not.

 Then, I said, he may sometimes do good or harm, and not know what he is himself doing, and yet, in doing good, as you say, he has done temperately or wisely. Was not that your statement?

 Yes.

 Then, as would seem, in doing good, he may act wisely or temperately, and be wise or temperate, but not know his own wisdom or temperance?

 But that, Socrates, he said, is impossible; and therefore if this is, as you imply, the necessary consequence of any of my previous admissions, I will withdraw them, rather than admit that a man can be temperate or wise who does not know himself; and I am not ashamed to confess that I was in error. For self-knowledge would certainly be maintained by me to be the very essence of knowledge, and in this I agree with him who dedicated the inscription, 'Know thyself!' at Delphi. That word, if I am not mistaken, is put there as a sort of salutation which the god addresses to those who enter the temple; as much as to say that the ordinary salutation of 'Hail!' is not right, and that the exhortation 'Be temperate!' would be a far better way of saluting one another. The notion of him who dedicated the inscription was, as I believe, that the god speaks to those who enter his temple, not as men speak; but, when a worshipper enters, the first word which he hears is 'Be temperate!' This, however, like a prophet he expresses in a sort of riddle, for 'Know thyself!' and 'Be temperate!' are the same, as I maintain, and as the letters imply (Greek), and yet they may be easily misunderstood; and succeeding sages who added 'Never too much,' or, 'Give a pledge, and evil is nigh at hand,' would appear to have so misunderstood them; for they imagined that 'Know thyself!' was a piece of advice which the god gave, and not his salutation of the worshippers at their first coming in; and they dedicated their own inscription under the idea that they too would give equally useful pieces of advice. Shall I tell you, Socrates, why I say all this? My object is to leave the previous discussion (in which I know not whether you or I are more right, but, at any rate, no clear result was attained), and to raise a new one in which I will attempt to prove, if you deny, that temperance is self-knowledge.

 Yes, I said, Critias; but you come to me as though I professed to know about the questions which I ask, and as though I could, if I only would, agree with you. Whereas the fact is that I enquire with you into the truth of that which is advanced from time to time, just because I do not know; and when I have enquired, I will say whether I agree with you or not.
 Please then to allow me time to reflect.

 Reflect, he said.

 I am reflecting, I replied, and discover that temperance, or wisdom, if implying a knowledge of anything, must be a science, and a science of something.

 Yes, he said; the science of itself.

 Is not medicine, I said, the science of health?

 True.

 And suppose, I said, that I were asked by you what is the use or effect of medicine, which is this science of health, I should answer that medicine is of very great use in producing health, which, as you will admit, is an excellent effect.

 Granted.

 And if you were to ask me, what is the result or effect of architecture, which is the science of building, I should say houses, and so of other arts, which all have their different results. Now I want you, Critias, to answer a similar question about temperance, or wisdom, which, according to you, is the science of itself. Admitting this view, I ask of you, what good work, worthy of the name wise, does temperance or wisdom, which is the science of itself, effect? Answer me.

 That is not the true way of pursuing the enquiry, Socrates, he said; for wisdom is not like the other sciences, any more than they are like one another: but you proceed as if they were alike. For tell me, he said, what result is there of computation or geometry, in the same sense as a house is the result of building, or a garment of weaving, or any other work of any other art? Can you show me any such result of them? You cannot.

 That is true, I said; but still each of these sciences has a subject which is different from the science. I can show you that the art of computation has to do with odd and even numbers in their numerical relations to themselves and to each other. Is not that true?

 Yes, he said.

 And the odd and even numbers are not the same with


and was afterwards sainted."]

 16 (return) [ Saxon Chronicle says: "1035. In this year died King Cnut.... He departed at Shaftesbury, November 12, and they conveyed him thence to Winchester, and there buried him."]

 17 (return) [ Munch gives the date 1038 (ii. 840), Adam of Bremen 1040.]

 18 (return) [ Camden, Rapin, &c.
 quote.]

 19 (return) [ Buchanani Hist. i.
 130.]

 20 (return) [ Fors Clavigera, Letter XIV. Pp. 8-10.]