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5 LOOKS 1 PALETTE - FIVE EYE LOOKS WITH THE SULTRY PALETTE BY ANASTASIA (ABH) - PATTY

Except under narrow limits. Abstract rendering of form without color. Of color without form. Or of both without texture. Abstraction or typical representation of animal form.

Either when it is symbolically used. Or in architectural decoration. Exception in delicate and superimposed ornament. Abstraction necessary from imperfection of materials.

Abstractions of things capable of varied accident are not imaginative. Yet sometimes valuable. Its laws and limits.

First, in scale of representation. Secondly, of things capable of variety of scale. Thirdly, necessary in expression of characteristic features on diminished scale.

The subject is not to be here treated in detail. The conceivable modes of manifestation of Spiritual Beings are four. And these are in or through creature forms familiar to us.

Supernatural character may be impressed on these either by phenomena inconsistent with their common nature compare Chap. Or by inherent Dignity.

Of the expression of inspiration. No representation of that which is more than creature is possible. Supernatural character expressed by modification of accessories.

Landscape of the religious painters. Its character is eminently symmetrical. Landscape of Benozzo Gozzoli. Landscape of Perugino and Raffaelle.

Such Landscape is not to be imitated. Color, and Decoration. Their use in representations of the Supernatural. Decoration so used must be generic.

And color pure. Ideal form of the body itself, of what variety susceptible. Anatomical development how far admissible. How valuable. The influence of Greek art, how dangerous.

Its scope, how limited. Tomb of the Ilaria di Caretto, Lucca 72 From a photograph. Although the hasty execution and controversial tone of the former portions of this essay have been subjects of frequent regret to the writer, yet the one was in some measure excusable in a work referred to a temporary end, and the other unavoidable, in one directed against particular opinions.

Nor are either of any necessary detriment to its availableness as a foundation for more careful and extended survey, in so far as its province was confined to the assertion of obvious and visible facts, the verification of which could in no degree be dependent either on the care with which they might be classed, or the temper in which they were regarded.

Not so with respect to the investigation now before us, which, being not of things outward, and sensibly demonstrable, but of the value and meaning of mental impressions, must be entered upon with a modesty and cautiousness proportioned to the difficulty of determining the likeness, or community of such impressions, as they are received by different men, and with seriousness proportioned to the importance of rightly regarding those faculties over which we have moral power, and therefore in relation to which we assuredly incur a moral responsibility.

There is not the thing left to the choice of man to do or not to do, but there is some sort of degree of duty involved in his determination; and by how much the more, therefore, our subject becomes embarrassed by the cross influences of variously admitted passion, administered discipline, or encouraged affection, upon the minds of men, by so much the more it becomes matter of weight and import to observe by what laws we should be guided, and of what responsibilities regardful, in all that we admit, administer, or encourage.

Nor indeed have I ever, even in the preceding sections, spoken with levity, though sometimes perhaps with rashness. I have never treated the subject as other than demanding heedful and serious examination, and taking high place among those which justify as they reward our utmost ardor and earnestness of pursuit.

That it justifies them must be my present task to prove; that it demands them has never been doubted. Art, properly so called, is no recreation; it cannot be learned at spare moments, nor pursued when we have nothing better to do.

It is no handiwork for drawing-room tables; no relief of the ennui of boudoirs; it must be understood and undertaken seriously or not at all.

To advance it men's lives must be given, and to receive it their hearts. And yet it is in the expectation of obtaining at least a partial acknowledgment of this, as a truth influential both of aim and conduct, that I enter upon the second division of my subject.

The time I have already devoted to the task I should have considered altogether inordinate, and that which I fear may be yet required for its completion would have been cause to me of utter discouragement, but that the object I propose to myself is of no partial nor accidental importance.

It is not now to distinguish between disputed degrees of ability in individuals, or agreeableness in canvases, it is not now to expose the ignorance or defend the principles of party or person.

The doubtful force of the term "utility. That is to everything created, pre-eminently useful, which enables it rightly and fully to perform the functions appointed to it by its Creator.

Therefore, that we may determine what is chiefly useful to man, it is necessary first to determine the use of man himself.

Man's use and function and let him who will not grant me this follow me no farther, for this I purpose always to assume is to be the witness of the glory of God, and to advance that glory by his reasonable obedience and resultant happiness.

Whatever enables us to fulfil this function, is in the pure and first sense of the word useful to us. Pre-eminently therefore whatever sets the glory of God more brightly before us.

But things that only help us to exist, are in a secondary and mean sense, useful, or rather, if they be looked for alone, they are useless and worse, for it would be better that we should not exist, than that we should guiltily disappoint the purposes of existence.

And yet people speak in this working age, when they speak from their hearts, as if houses, and lands, and food, and raiment were alone useful, and as if sight, thought, and admiration,[2] were all profitless, so that men insolently call themselves Utilitarians, who would turn, if they had their way, themselves and their race into vegetables; men who think, as far as such can be said to think, that the meat is more than the life, and the raiment than the body, who look to the earth as a stable, and to its fruit as fodder; vinedressers and husbandmen, who love the corn they grind, and the grapes they crush, better than the gardens of the angels upon the slopes of Eden; hewers of wood and drawers of water, who think that the wood they hew and the water they draw, are better than the pine-forests that cover the mountains like the shadow of God, and than the great rivers that move like his eternity.

And so comes upon us that woe of the preacher, that though God "hath made everything beautiful in his time, also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

This Nebuchadnezzar curse, that sends us to grass like oxen, seems to follow but too closely on the excess or continuance of national power and peace.

In the perplexities of nations, in their struggles for existence, in their infancy, their impotence, or even their disorganization, they have higher hopes and nobler passions.

Out of the suffering comes the serious mind; out of the salvation, the grateful heart; out of the endurance, the fortitude; out of the deliverance, the faith; but now when they have learned to live under providence of laws, and with decency and justice of regard for each other; and when they have done away with violent and external sources of suffering, worse evils seem arising out of their rest, evils that vex less and mortify more, that suck the blood though they do not shed it, and ossify the heart though they do not torture it.

And deep though the causes of thankfulness must be to every people at peace with others and at unity in itself, there are causes of fear also, a fear greater than of sword and sedition; that dependence on God may be forgotten because the bread is given and the water is sure, that gratitude to him may cease because his constancy of protection has taken the semblance of a natural law, that heavenly hope may grow faint amidst the full fruition of the world, that selfishness may take place of undemanded devotion, compassion be lost in vain-glory, and love in dissimulation,[3] that enervation may succeed to strength, apathy to patience, and the noise of jesting words and foulness of dark thoughts, to the earnest purity of the girded loins and the burning lamp.

About the river of human life there is a wintry wind, though a heavenly sunshine; the iris colors its agitation, the frost fixes upon its repose.

Let us beware that our rest become not the rest of stones, which so long as they are torrent-tossed, and thunder-stricken, maintain their majesty, but when the stream is silent, and the storm passed, suffer the grass to cover them and the lichen to feed on them, and are ploughed down into dust.

And though I believe that we have salt enough of ardent and holy mind amongst us to keep us in some measure from this moral decay, yet the signs of it must be watched with anxiety, in all matter however trivial, in all directions however distant.

He did not teach them how to build for glory and for beauty, he did not give them the fearless, faithful, inherited energies that worked on and down from death to death, generation after generation, that we, foul and sensual as we are, might give the carved work of their poured-out spirit to the axe and the hammer; he has not cloven the earth with rivers, that their white wild waves might turn wheels and push paddles, nor turned it up under as it were fire, that it might heat wells and cure diseases; he brings not up his quails by the east wind, only to let them fall in flesh about the camp of men: he has not heaped the rocks of the mountain only for the quarry, nor clothed the grass of the field only for the oven.

All science and all art may be divided into that which is subservient to life, and which is the object of it. As subservient to life, or practical, their results are, in the common sense of the word, useful.

It would appear, therefore, that those pursuits which are altogether theoretic, whose results are desirable or admirable in themselves and for their own sake, and in which no farther end to which their productions or discoveries are referred, can interrupt the contemplation of things as they are, by the endeavor to discover of what selfish uses they are capable and of this order are painting and sculpture , ought to take rank above all pursuits which have any taint in them of subserviency to life, in so far as all such tendency is the sign of less eternal and less holy function.

The first of these, or the theoretic faculty, is concerned with the moral perception and appreciation of ideas of beauty. The second great faculty is the imaginative, which the mind exercises in a certain mode of regarding or combining the ideas it has received from external nature, and the operations of which become in their turn objects of the theoretic faculty to other minds.

From a drawing by Ruskin. Now, as these are the two faculties to which I shall have occasion constantly to refer during that examination of the ideas of beauty and relation on which we are now entering, because it is only as received and treated by these, that those ideas become exalted and profitable, it becomes necessary for me, in the outset, to explain their power and define their sphere, and to vindicate, in the system of our nature, their true place for the intellectual lens and moral retina by which and on which our informing thoughts are concentrated and represented.

Excursion, Book IV. The arch across the street leading to the cathedral has been destroyed also, for what purpose, I know not.

At Rouen--The last of the characteristic houses on the quay is now disappearing. When I was last there, I witnessed the destruction of the noble gothic portal of the church of St.

Nicholas, whose position interfered with the courtyard of an hotel; the greater part of the ancient churches are used as smithies, or warehouses for goods.

So also at Tours St. At Geneva--The wooden projections or loggias which were once the characteristic feature of the city, have been entirely removed within the last ten years.

At Pisa--The old Baptistery is at this present time in process of being "restored," that is, dashed to pieces, and common stone painted black and varnished, substituted for its black marble.

In the Campo Santo, the invaluable frescoes, which might be protected by merely glazing the arcades, are left exposed to wind and weather.

While I was there last year I saw a monument put up against the lower part of the wall, to some private person; the bricklayers knocked out a large space of the lower brickwork, with what beneficial effect to the loose and blistered stucco on which the frescoes are painted above, I leave the reader to imagine; inserted the tablet, and then plastered over the marks of the insertion, destroying a portion of the border of one of the paintings.

The greater part of Giotto's "Satan before God," has been destroyed by the recent insertion of one of the beams of the roof.

The tomb of Antonio Puccinello, which was the last actually put up against the frescoes, and which destroyed the terminal subject of the Giotto series, bears date It has been proposed or at least it is so reported that the church of La Spina should be destroyed in order to widen the quay.

At Florence--One of its most important and characteristic streets, that in which stands the church of Or San Michele, has been within the last five years entirely destroyed and rebuilt in the French style; consisting now almost exclusively of shops of bijouterie and parfumerie.

Owing to this direction of public funds, the fronts of the Duomo, Santa Croce, St. Lorenzo, and half the others in Florence remain in their original bricks.

The old refectory of Santa Croce, containing an invaluable Cenacolo, if not by Giotto, at least one of the finest works of his school, is used as a carpet manufactory.

In order to see the fresco, I had to get on the top of a loom. The fresco, which gave Raffaelle the idea of the Christ of the Transfiguration, is in an old wood shed at San Miniato, concealed behind a heap of faggots.

In June, last year, I saw Gentile da Fabriano's picture of the Adoration of the Magi, belonging to the Academy of Florence, put face upmost in a shower of rain in an open cart; on my suggesting the possibility of the rain hurting it, an old piece of matting was thrown over its face, and it was wheeled away "per essere pulita.

The English residents knock out bow windows to see up and down the canal. This has been done with Danieli's hotel, with the north angle of the church of St.

Mark, there replacing the real alabasters which have been torn down, with a noble old house in St. Mark's place, and with several in the narrow canals.

The marbles of St. Faded tapestries, and lottery tickets the latter for the benefit of charitable institutions are exposed for sale in the council chambers.

Book I. But essential utility, a purpose to which the pursuit is in some measure referred, as in architecture, invariably degrades, because then the theoretic part of the art is comparatively lost sight of; and thus architecture takes a level below that of sculpture or painting, even when the powers of mind developed in it are of the same high order.

When we pronounce the name of Giotto, our venerant thoughts are at Assisi and Padua, before they climb the Campanile of Santa Maria del Fiore.

And he who would raise the ghost of Michael Angelo, must haunt the Sistine and St. Lorenzo, not St. Explanation of the term "theoretic.

But I wholly deny that the impressions of beauty are in any way sensual,--they are neither sensual nor intellectual, but moral, and for the faculty receiving them, whose difference from mere perception I shall immediately endeavor to explain, no term can be more accurate or convenient than that employed by the Greeks, "theoretic," which I pray permission, therefore, always to use, and to call the operation of the faculty itself, Theoria.

Now it is evident that the being common to brutes, or peculiar to man, can alone be no rational test of inferiority, or dignity in pleasures. We must not assume that man is the nobler animal, and then deduce the nobleness of his delights; but we must prove the nobleness of the delights, and thence the nobleness of the animal.

The dignity of affection is no way lessened because a large measure of it may be found in lower animals, neither is the vileness of gluttony and lust abated because they are common to men.

It is clear, therefore, that there is a standard of dignity in the pleasures and passions themselves, by which we also class the creatures capable of, or suffering them.

The first great distinction, we observe, is that noted of Aristotle, that men are called temperate and intemperate with regard to some, and not so with respect to others, and that those, with respect to which they are so called, are, by common consent, held to be the vilest.

But Aristotle, though exquisitely subtle in his notation of facts, does not frequently give us satisfactory account of, or reason for them.

Content with stating the fact of these pleasures being held the lowest, he shows not why this estimation of them is just, and confuses the reader by observing casually respecting the higher pleasures, what is indeed true, but appears at first opposed to his own position, namely, that "men may be conceived, as also in these taking pleasure, either rightly, or more or less than is right.

This let us attempt to ascertain. Right use of the term "intemperate. For so long as it can be supposed that the reason has acted imperfectly owing to its own imperfection, or to the imperfection of the premises submitted to it, as when men give an inordinate preference to their own pursuits, because they cannot, in the nature of things, have sufficiently experienced the goodness and benefit of others, and so long as it may be presumed that men have referred to reason in what they do, and have not suffered its orders to be disobeyed through mere impulse and desire, though those orders may be full of error owing to the reason's own feebleness, so long men are not held intemperate.

But when it is palpably evident that the reason cannot have erred but that its voice has been deadened or disobeyed, and that the reasonable creature has been dragged dead round the walls of his own citadel by mere passion and impulse,--then, and then only, men are of all held intemperate.

And this is evidently the case with respect to inordinate indulgence in pleasures of touch and taste, for these, being destructive in their continuance not only of all other pleasures, but of the very sensibilities by which they themselves are received, and as this penalty is actually known and experienced by those indulging in them, so that the reason cannot but pronounce right respecting their perilousness, there is no palliation of the wrong choice; and the man, as utterly incapable of will,[8] is called intemperate, or [Greek: akolastos].

It would be well if the reader would for himself follow out this subject, which it would be irrelevant here to pursue farther, observing how a certain degree of intemperance is suspected and attributed to men with respect to higher impulses; as, for instance, in the case of anger, or any other passion criminally indulged, and yet is not so attributed, as in the case of sensual pleasures; because in anger the reason is supposed not to have had time to operate, and to be itself affected by the presence of the passion, which seizes the man involuntarily and before he is aware; whereas, in the case of the sensual pleasures, the act is deliberate, and determined on beforehand, in direct defiance of reason.

Nevertheless, if no precaution be taken against immoderate anger, and the passions gain upon the man, so as to be evidently wilful and unrestrained, and admitted contrary to all reason, we begin to look upon him as, in the real sense of the word, intemperate, or [Greek: akolastos], and assign to him, in consequence, his place among the beasts, as definitely as if he had yielded to the pleasurable temptations of touch or taste.

And this incapability of continuance directs us to the second cause of their inferiority; namely, that they are given to us as subservient to life, as instruments of our preservation--compelling us to seek the things necessary to our being, and that, therefore, when this their function is fully performed, they ought to have an end; and can be only artificially, and under high penalty, prolonged.

But the pleasures of sight and hearing are given as gifts. They answer not any purposes of mere existence, for the distinction of all that is useful or dangerous to us might be made, and often is made, by the eye, without its receiving the slightest pleasure of sight.

We might have learned to distinguish fruits and grain from flowers, without having any superior pleasure in the aspect of the latter.

And the ear might have learned to distinguish the sounds that communicate ideas, or to recognize intimations of elemental danger without perceiving either music in the voice, or majesty in the thunder.

And as these pleasures have no function to perform, so there is no limit to their continuance in the accomplishment of their end, for they are an end in themselves, and so may be perpetual with all of us--being in no way destructive, but rather increasing in exquisiteness by repetition.

Herein, then, we find very sufficient ground for the higher estimation of these delights, first, in their being eternal and inexhaustible, and secondly, in their being evidently no means or instrument of life, but an object of life.

Now in whatever is an object of life, in whatever may be infinitely and for itself desired, we may be sure there is something of divine, for God will not make anything an object of life to his creatures which does not point to, or partake of, Himself.

And so, though we were to regard the pleasures of sight merely as the highest of sensual pleasures, and though they were of rare occurrence, and, when occurring, isolated and imperfect, there would still be a supernatural character about them, owing to their permanence and self-sufficiency, where no other sensual pleasures are permanent or self-sufficient.

But when, instead of being scattered, interrupted, or chance-distributed, they are gathered together, and so arranged to enhance each other as by chance they could not be, there is caused by them not only a feeling of strong affection towards the object in which they exist, but a perception of purpose and adaptation of it to our desires; a perception, therefore, of the immediate operation of the Intelligence which so formed us, and so feeds us.

Out of which perception arise joy, admiration, and gratitude. For this, and this only, is the full comprehension and contemplation of the beautiful as a gift of God, a gift not necessary to our being, but added to, and elevating it, and twofold, first of the desire, and secondly of the thing desired.

And that this joyfulness and reverence are a necessary part of theoretic pleasure is very evident when we consider that, by the presence of these feelings, even the lower and more sensual pleasures may be rendered theoretic.

Thus Aristotle has subtly noted, that "we call not men intemperate so much with respect to the scents of roses or herb-perfumes as of ointments and of condiments," though the reason that he gives for this be futile enough.

For the fact is, that of scents artificially prepared the extreme desire is intemperance, but of natural and God-given scents, which take their part in the harmony and pleasantness of creation, there can hardly be intemperance; not that there is any absolute difference between the two kinds, but that these are likely to be received with gratitude and joyfulness rather than those, so that we despise the seeking of essences and unguents, but not the sowing of violets along our garden banks.

But all things may be elevated by affection, as the spikenard of Mary, and in the Song of Solomon, the myrrh upon the handles of the lock, and that of Isaac concerning his son.

And the general law for all these pleasures is, that when sought in the abstract and ardently, they are foul things, but when received with thankfulness and with reference to God's glory, they become theoretic; and so I can find something divine in the sweetness of wild fruits, as well as in the pleasantness of the pure air, and the tenderness of its natural perfumes that come and go as they list.

It will be understood why I formerly said in the chapter respecting ideas of beauty, that those ideas were the subject of moral and not of intellectual, nor altogether of sensual perception; and why I spoke of the pleasures connected with them as derived from "those material sources which are agreeable to our moral nature in its purity and perfection.

Nor is what the world commonly understands by the cultivation of taste, anything more or better than this, at least in times of corrupt and over-pampered civilization, when men build palaces and plant groves and gather luxuries, that they and their devices may hang in the corners of the world like fine-spun cobwebs, with greedy, puffed-up, spider-like lusts in the middle.

And this, which in Christian times is the abuse and corruption of the sense of beauty, was in that Pagan life of which St. Paul speaks, little less than the essence of it, and the best they had; for I know not that of the expressions of affection towards external nature to be found among Heathen writers, there are any of which the balance and leading thought cleaves not towards the sensual parts of her.

Her beneficence they sought, and her power they shunned, her teaching through both, they understood never.

The pleasant influences of soft winds and ringing streamlets, and shady coverts; of the violet couch, and plane-tree shade,[9] they received, perhaps, in a more noble way than we, but they found not anything except fear, upon the bare mountain, or in the ghostly glen.

The Hybla heather they loved more for its sweet hives than its purple hues. But the Christian theoria seeks not, though it accepts, and touches with its own purity, what the Epicurean sought, but finds its food and the objects of its love everywhere, in what is harsh and fearful, as well as what is kind, nay, even in all that seems coarse and commonplace; seizing that which is good, and delighting more sometimes at finding its table spread in strange places, and in the presence of its enemies, and its honey coming out of the rock, than if all were harmonized into a less wondrous pleasure; hating only what is self-sighted and insolent of men's work, despising all that is not of God, unless reminding it of God, yet able to find evidence of him still, where all seems forgetful of him, and to turn that into a witness of his working which was meant to obscure it, and so with clear and unoffended sight beholding him forever, according to the written promise,--Blessed are the pure in heart, for they shall see God.

Hooker, Eccl. Book i. Hitherto we have observed only the distinctions of dignity among pleasures of sense, considered merely as such, and the way in which any of them may become theoretic in being received with right feeling.

Our first inquiry must evidently be, how we are authorized to affirm of any man's mind, respecting impressions of sight, that it is in a healthy state or otherwise.

To what authority, when men are at variance with each other on this subject, shall it be deputed to judge which is right?

It would appear strange, for instance, to assert, respecting a particular person who preferred the scent of violets to roses, that he had no right to do so.

And yet, while I have said that the sensation of beauty is intuitive and necessary, as men derive pleasure from the scent of a rose, I have assumed that there are some sources from which it is rightly derived, and others from which it is wrongly derived, in other words that men have no right to think some things beautiful, and no right to remain apathetic with regard to others.

Hence then arise two questions, according to the sense in which the word right is taken; the first, in what way an impression of sense may be deceptive, and therefore a conclusion respecting it untrue; and the second, in what way an impression of sense, or the preference of one, may be a subject of will, and therefore of moral duty or delinquency.

To the first of these questions, I answer that we cannot speak of the immediate impression of sense as false, nor of its preference to others as mistaken, for no one can be deceived respecting the actual sensation he perceives or prefers.

But falsity may attach to his assertion or supposition, either that what he himself perceives is from the same object perceived by others, or is always to be by himself perceived, or is always to be by himself preferred; and when we speak of a man as wrong in his impressions of sense, we either mean that he feels differently from all, or a majority, respecting a certain object, or that he prefers at present those of his impressions, which ultimately he will not prefer.

I assert, therefore, that even with respect to impressions of sense, we have a power of preference, and a corresponding duty, and I shall show first the nature of the power, and afterwards the nature of the duty.

Let us take an instance from one of the lowest of the senses, and observe the kind of power we have over the impressions of lingual taste.

On the first offering of two different things to the palate, it is not in our power to prevent or command the instinctive preference.

One will be unavoidably and helplessly preferred to the other. But if the same two things be submitted to judgment frequently and attentively, it will be often found that their relations change.

The palate, which at first perceived only the coarse and violent qualities of either, will, as it becomes more experienced, acquire greater subtilty and delicacy of discrimination, perceiving in both agreeable or disagreeable qualities at first unnoticed, which on continued experience will probably become more influential than the first impressions; and whatever this final verdict may be, it is felt by the person who gives it, and received by others as a more correct one than the first.

So, then, the power we have over the preference of impressions of taste is not actual nor immediate, but only a power of testing and comparing them frequently and carefully, until that which is the more permanent, the more consistently agreeable, be determined.

But when the instrument of taste is thus in some degree perfected and rendered subtile, by its being practised upon a single object, its conclusions will be more rapid with respect to others, and it will be able to distinguish more quickly in other things, and even to prefer at once, those qualities which are calculated finally to give it most pleasure, though more capable with respect to those on which it is more frequently exercised; whence people are called judges with respect to this or that particular object of taste.

Now that verdicts of this kind are received as authoritative by others, proves another and more important fact, namely, that not only changes of opinion take place in consequence of experience, but that those changes are from variation of opinion to unity of opinion; and that whatever may be the differences of estimate among unpractised or uncultivated tastes, there will be unity of taste among the experienced.

And that therefore the operation of repeated trial and experience is to arrive at principles of preference in some sort common to all, and which are a part of our nature.

I have selected the sense of taste for an instance, because it is the least favorable to the position I hold, since there is more latitude allowed, and more actual variety of verdict in the case of this sense than of any other; and yet, however susceptible of variety even the ultimate approximations of its preferences may be, the authority of judges is distinctly allowed, and we hear every day the admission, by those of unpractised palate, that they are, or may be wrong in their opinions respecting the real pleasurableness of things either to themselves, or to others.

The sense, however, in which they thus use the word "wrong" is merely that of falseness or inaccuracy in conclusion, not of moral delinquency.

But there is, as I have stated, a duty, more or less imperative, attached to every power we possess, and therefore to this power over the lower senses as well as to all others.

And this duty is evidently to bring every sense into that state of cultivation, in which it shall both form the truest conclusions respecting all that is submitted to it, and procure us the greatest amount of pleasure consistent with its due relation to other senses and functions.

Which three constituents of perfection in sense, true judgment, maximum sensibility, and right relation to others, are invariably co-existent and involved one by the other, for the true judgment is the result of the high sensibility, and the high sensibility of the right relation.

Thus, for instance, with respect to pleasures of taste, it is our duty not to devote such inordinate attention to the discrimination of them as must be inconsistent with our pursuit, and destructive of our capacity of higher and preferable pleasures, but to cultivate the sense of them in that way which is consistent with all other good, by temperance, namely, and by such attention as the mind at certain resting moments may fitly pay even to so ignoble a source of pleasure as this, by which discipline we shall bring the faculty of taste itself to its real maximum of sensibility; for it may not be doubted but that health, hunger, and such general refinement of bodily habits as shall make the body a perfect and fine instrument in all respects, are better promoters of actual sensual enjoyment of taste, than the sickened, sluggish, hard-stimulated fastidiousness of Epicurism.

So also it will certainly be found with all the senses, that they individually receive the greatest and purest pleasure when they are in right condition and degree of subordination to all the rest; and that by the over cultivation of any one, for morbid sources of pleasure and correspondent temptations to irrational indulgence, confessedly are attached to all, we shall add more to their power as instruments of punishment than of pleasure.

We see then, in this example of the lowest sense, that the power we have over sensations and preferences depends mainly on the exercise of attention through certain prolonged periods, and that by this exercise, we arrive at ultimate, constant, and common sources of agreeableness, casting off those which are external, accidental, and individual.

That then which is required in order to the attainment of accurate conclusions respecting the essence of the beautiful, is nothing more than earnest, loving, and unselfish attention to our impressions of it, by which those which are shallow, false, or peculiar to times and temperaments, may be distinguished from those that are eternal.

And this dwelling upon, and fond contemplation of them, the anschauung of the Germans, is perhaps as much as was meant by the Greek theoria; and it is indeed a very noble exercise of the souls of men, and one by which they are peculiarly distinguished from the anima of lower creatures, which cannot, I think, be proved to have any capacity of contemplation at all, but only a restless vividness of perception and conception, the "fancy" of Hooker Eccl.

And yet this dwelling upon them comes not up to that which I wish to express by the word theoria, unless it be accompanied by full perception of their being a gift from and manifestation of God, and by all those other nobler emotions before described, since not until so felt is their essential nature comprehended.

But two very important points are to be observed respecting the direction and discipline of the attention in the early stages of judgment.

The first, that, for many beneficent purposes, the nature of man has been made reconcilable by custom to many things naturally painful to it, and even improper for it, and that therefore, though by continued experience, united with thought, we may discover that which is best of several, yet if we submit ourselves to authority or fashion, and close our eyes, we may be by custom made to tolerate, and even to love and long for, that which is naturally painful and pernicious to us, whence arise incalculable embarrassments on the subject of art.

The second, that, in order to the discovery of that which is best of two things, it is necessary that both should be equally submitted to the attention; and therefore that we should have so much faith in authority as shall make us repeatedly observe and attend to that which is said to be right, even though at present we may not feel it so.

And in the right mingling of this faith with the openness of heart, which proves all things, lies the great difficulty of the cultivation of the taste, as far as the spirit of the scholar is concerned, though even when he has this spirit, he may be long retarded by having evil examples submitted to him by ignorant masters.

The temper, therefore, by which right taste is formed, is first, patient. It dwells upon what is submitted to it, it does not trample upon it lest it should be pearls, even though it look like husks, it is a good ground, soft, penetrable, retentive, it does not send up thorns of unkind thoughts, to choke the weak seed, it is hungry and thirsty too, and drinks all the dew that falls on it, it is an honest and good heart, that shows no too ready springing before the sun be up, but fails not afterwards; it is distrustful of itself, so as to be ready to believe and to try all things, and yet so trustful of itself, that it will neither quit what it has tried, nor take anything without trying.

And that pleasure which it has in things that it finds true and good, is so great that it cannot possibly be led aside by any tricks of fashion, nor diseases of vanity, it cannot be cramped in its conclusions by partialities and hypocrisies, its visions and its delights are too penetrating, too living, for any whitewashed object or shallow fountain long to endure or supply.

It clasps all that it loves so hard, that it crushes it if it be hollow. Now, the conclusions of this disposition are sure to be eventually right, more and more right according to the general maturity of all the powers, but it is sure to come right at last, because its operation is in analogy to, and in harmony with, the whole spirit of the Christian moral system, and that which it will ultimately love and rest in, are great sources of happiness common to all the human race, and based on the relations they hold to their Creator.

These common and general sources of pleasure are, I believe, a certain seal, or impress of divine work and character, upon whatever God has wrought in all the world; only, it being necessary for the perception of them, that their contraries should also be set before us, these divine qualities, though inseparable from all divine works, are yet suffered to exist in such varieties of degree, that their most limited manifestation shall, in opposition to their most abundant, act as a foil or contrary, just as we conceive of cold as contrary to heat, though the most extreme cold we can produce or conceive is not inconsistent with an unknown amount of heat in the body.

Our purity of taste, therefore, is best tested by its universality, for if we can only admire this thing or that, we may be sure that our cause for liking is of a finite and false nature.

But if we can perceive beauty in everything of God's doing, we may argue that we have reached the true perception of its universal laws.

Hence, false taste may be known by its fastidiousness, by its demands of pomp, splendor, and unusual combination, by its enjoyment only of particular styles and modes of things, and by its pride also, for it is forever meddling, mending, accumulating, and self-exulting, its eye is always upon itself, and it tests all things around it by the way they fit it.

But true taste is forever growing, learning, reading, worshipping, laying its hand upon its mouth because it is astonished, casting its shoes from off its feet because it finds all ground holy, lamenting over itself and testing itself by the way that it fits things.

And it finds whereof to feed, and whereby to grow, in all things, and therefore the complaint so often made by young artists that they have not within their reach materials, or subjects enough for their fancy, is utterly groundless, and the sign only of their own blindness and inefficiency; for there is that to be seen in every street and lane of every city, that to be felt and found in every human heart and countenance, that to be loved in every road-side weed and moss-grown wall, which in the hands of faithful men, may convey emotions of glory and sublimity continual and exalted.

Let therefore the young artist beware of the spirit of choice,[10] it is an insolent spirit at the best and commonly a base and blind one too, checking all progress and blasting all power, encouraging weaknesses, pampering partialities, and teaching us to look to accidents of nature for the help and the joy which should come from our own hearts.

And here is evident another reason of that duty which we owe respecting impressions of sight, namely, to discipline ourselves to the enjoyment of those which are eternal in their nature, not only because these are the most acute, but because they are the most easily, constantly, and unselfishly attainable.

For had it been ordained by the Almighty that the highest pleasures of sight should be those of most difficult attainment, and that to arrive at them it should be necessary to accumulate gilded palaces tower over tower, and pile artificial mountains around insinuated lakes, there would have been a direct contradiction between the unselfish duties and inherent desires of every individual.

But no such contradiction exists in the system of Divine Providence, which, leaving it open to us, if we will, as creatures in probation, to abuse this sense like every other, and pamper it with selfish and thoughtless vanities as we pamper the palate with deadly meats, until the appetite of tasteful cruelty is lost in its sickened satiety, incapable of pleasure unless, Caligula like, it concentrate the labor of a million of lives into the sensation of an hour, leaves it also open to us, by humble and loving ways, to make ourselves susceptible of deep delight from the meanest objects of creation, and of a delight which shall not separate us from our fellows, nor require the sacrifice of any duty or occupation, but which shall bind us closer to men and to God, and be with us always, harmonized with every action, consistent with every claim, unchanging and eternal.

Seeing then that these qualities of material objects which are calculated to give us this universal pleasure, are demonstrably constant in their address to human nature, they must belong in some measure to whatever has been esteemed beautiful throughout successive ages of the world and they are also by their definition common to all the works of God.

Therefore it is evident that it must be possible to reason them out, as well as to feel them out; possible to divest every object of that which makes it accidentally or temporarily pleasant, and to strip it bare of distinctive qualities, until we arrive at those which it has in common with all other beautiful things, which we may then safely affirm to be the cause of its ultimate and true delightfulness.

Now this process of reasoning will be that which I shall endeavor to employ in the succeeding investigations, a process perfectly safe, so long as we are quite sure that we are reasoning concerning objects which produce in us one and the same sensation, but not safe if the sensation produced be of a different nature, though it may be equally agreeable; for what produces a different sensation must be a different cause.

And the difficulty of reasoning respecting beauty arises chiefly from the ambiguity of the word, which stands in different people's minds for totally different sensations, for which there can be no common cause.

When, for instance, Mr. The first thing, then, that we have to do, is accurately to discriminate and define those appearances from which we are about to reason as belonging to beauty, properly so called, and to clear the ground of all the confused ideas and erroneous theories with which the misapprehension or metaphorical use of the term has encumbered it.

By the term beauty, then, properly are signified two things. First, that external quality of bodies already so often spoken of, and which, whether it occur in a stone, flower, beast, or in man, is absolutely identical, which, as I have already asserted, may be shown to be in some sort typical of the Divine attributes, and which, therefore, I shall, for distinction's sake, call typical beauty; and, secondarily, the appearance of felicitous fulfilment of function in living things, more especially of the joyful and right exertion of perfect life in man.

And this kind of beauty I shall call vital beauty. Any application of the word beautiful to other appearances or qualities than these, is either false or metaphorical, as, for instance, to the splendor of a discovery, the fitness of a proportion, the coherence of a chain of reasoning, or the power of bestowing pleasure which objects receive from association, a power confessedly great, and interfering, as we shall presently find, in a most embarrassing way with the attractiveness of inherent beauty.

But in order that the mind of the reader may not be biassed at the outset by that which he may happen to have received of current theories respecting beauty, founded on the above metaphorical uses of the word, theories which are less to be reprobated as accounting falsely for the sensations of which they treat, than as confusing two or more pleasurable sensations together, I shall briefly glance at the four erroneous positions most frequently held upon this subject, before proceeding to examine those typical and vital properties of things, to which I conceive that all our original conceptions of beauty may be traced.

Hymn to Beauty. I purpose at present to speak only of four of the more current opinions respecting beauty, for of the errors connected with the pleasurableness of proportion, and of the expression of right feelings in the countenance, I shall have opportunity to treat in the succeeding chapters; compare Ch.

Those erring or inconsistent positions which I would at once dismiss are, the first, that the beautiful is the true, the second, that the beautiful is the useful, the third, that it is dependent on custom, and the fourth, that it is dependent on the association of ideas.

To assert that the beautiful is the true, appears, at first, like asserting that propositions are matter, and matter propositions. But giving the best and most rational interpretation we can, and supposing the holders of this strange position to mean only that things are beautiful which appear what they indeed are, and ugly which appear what they are not, we find them instantly contradicted by each and every conclusion of experience.

A stone looks as truly a stone as a rose looks a rose, and yet is not so beautiful; a cloud may look more like a castle than a cloud, and be the more beautiful on that account.

The mirage of the desert is fairer than its sands; the false image of the under heaven fairer than the sea.

I am at a loss to know how any so untenable a position could ever have been advanced; but it may, perhaps, have arisen from some confusion of the beauty of art with the beauty of nature, and from an illogical expansion of the very certain truth, that nothing is beautiful in art, which, professing to be an imitation, or a statement, is not as such in some sort true.

This passage is a good illustration of the constant parallelism of word and phrase characteristic of A. At ll.

But see Toller-Bosw. The authorities for the story are the rustics ll. The personal pronoun is sometimes omitted in subordinate and even independent clauses; cf.

It occurs thirteen or fourteen times in this poem. The whole passage ll. For other mention of nicors, cf.

But possibly foran is here a prep. For other examples of foran, cf. There are many places of this kind. Their entrance is under the lowest level of the tide.

Possibly the Prov. The history of the flood and of the giants Mohammedan usage. The only protector against the things that "assault and hurt" the soul is the "Bishop and Shepherd of our souls" l.

The language closely resembles that of Psalm See Gloss. Contrast the construction of bebeorgan a few lines below l.

He remarks that Pius IX. Some impers. The raven, wolf, and eagle are the regular epic accompaniments of battle and carnage. The boat had been left, at ll.

This circumstance appears to weld the poem together. Thrytho is the exception, l. The womanly Hygd seems purposely here contrasted with the terrible Thrytho, just as, at l.

For Thrytho, etc. The tale is told of her, not of Hygd. Food of specific sorts is rarely, if at all, mentioned in the poem.

Section xxxix. The wk. So, often, in poetry in nom. See Sweet, Reader, p. See Ha. The "slack" Beowulf, like the sluggish Brutus, ultimately reveals his true character, and is presented with a historic sword of honor.

It is "laid on his breast" l. Then, like many a lazy third son in the folk tales, a change came, he suddenly showed wonderful daring and was passionate for adventure.

Beowulf's "jubilee" is fitly solemnized by his third and last dragon-fight. So constant was this habit among the dragons that gold is called Worms' bed, Fafnir's couch, Worms' bed-fire.

Even in India, the cobras The editors are much indebted to E. Note the early reference to hawking. Here, then, the new inventor makes him carry off thirty coats of mail.

For another view see H. In each case all but one desert the hero. Coiled serpents spring more powerfully for the coiling.

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The cook and the butcher as often lose their credit by meat being dressed too fresh, as the fishmonger does by fish that has been kept too long.

I have taken much more pains than any of my predecessors, to teach the young cook how to perform, in the best manner, the common business of her profession.

I have endeavoured to lessen the labour of those who wish to be thoroughly acquainted with their profession; and an attentive perusal of the following pages will save them much of the irksome drudgery attending an apprenticeship at the stove: an ordeal so severe, that few pa.

To encourage the best performance of the machinery of mastication, the cook must take care that her dinner is not only well cooked, but that each dish be sent to table with its proper accompaniments, in the neatest and most elegant manner.

Decoration is much more rationally employed in rendering a wholesome, nutritious dish inviting, than in the elaborate embellishments which are crowded about trifles and custards.

The chief business of cookery is to render food easy of digestion, and to facilitate nutrition. This is most completely accomplished by plain cookery in perfection; i.

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If there are any problems during the reading process please contact us immediately to be handled promptly. Hence his victories in his combats with bare hands ff.

His swimming-match with Breca in his youth, ff. His combat with Grendel, and his victory, ff. His combat with Grendel's mother, ff. His death, His burial, ff.

Breca acc. Chief of the Brondings, Brondingas gen. Brondinga, , Breca, their chief, Haupts Zeitschr. Cain gen. Caines, : descended from him are Grendel and his kin, , ff.

Dene gen. Dena, , etc. Denum, , etc. Ecg-wela gen. Ecg-welan, The Scyldings are called his descendants, Elan, daughter of Healfdene, king of the Danes,?

At a banquet on feorme; or feorme, MS. The latter must have then obtained the sovereignty over the Sweonas , where only the version, Scylfingas, can give a satisfactory sense.

Eofor gen. Eofores, , ; dat. Grimm, Deutsche Heldensage, p. Finn gen. Finnes, , etc. Finne, , son of Folcwalda , king of the North Frisians, i.

These are treacherously attacked one night by Finn's men, For five days they hold the doors of their lodging-place without losing one of their number Finnsburg, 41, But on the attacking side the fight has brought terrible losses to Finn's men.

Their numbers are diminished f. Therefore the Frisians offer the Danes peace under the conditions mentioned , and it is confirmed with oaths , and money is given by Finn in propitiation Now all who have survived the battle go together to Friesland, the homo proper of Finn, and here Hengest remains during the winter, prevented by ice and storms from returning home Grein.

But in spring the feud breaks out anew. In the battle, the hall is filled with the corpses of the enemy.

Finn himself is killed, and the queen is captured and carried away, along with the booty, to the land of the Danes, Finna land. Folc-walda gen.

Folc-waldan, , Finn's father, Francan gen. Francna, ; dat. Froncum, Fresan, Frisan, Frysan gen. Fresena, , Frysna, , Fresna, dat.

Frysum, , To be distinguished, are: 1 North Frisians, whose king is Finn, ff. The country of the former is called Frysland, ; that of the latter, Fresna land, Grendel, a fen-spirit of Cain's race, , , , Kills his oldest brother, Herebeald, accidentally, with an arrow, ff.

Helmingas gen. Helminga, Heming gen. Heminges, , According to Bachlechner Pfeiffer's Germania, I. Hengest gen. Hengestes, ; dat.

Here-beald dat. Nothing further is known of him. Healf-dene gen. Healfdenes, , etc. His death is mentioned, He has a son, Heoroweard, Heoro-weard dat.

Heort, Heorot, gen. Heorotes, ; dat. Heorote, , Heorute, , Hiorte, The hall receives its name from the stag's antlers, of which the one-half crowns the eastern gable, the other half the western.

After the fall of the latter, she becomes a captive of the Danes, , , See also under Finn. For his fight with Finn, his death and burial, see under Finn.

The eldest of these is accidentally killed by the second, His throne-room 78 ff. Hrunting dat. As such, he has his place near the throne of the king, , , According to , , he slew his brothers.

Since his name is always alliterated with vowels, it is probable that the original form was, as Rieger Zachers Ztschr. See Note. Hygd dat.

The latter seems, then, to have been his second wife. Ingeld dat. Yet his love for his young wife can make him forget only for a short while his desire to avenge his father.

Ing-wine gen. Ingwina, , , friends of Ing, the first king of the East Danes. The Danes are so called, , Mere-wioingas gen.

Mere-wioinga, , as name of the Franks, Offa gen. Onela gen. Scede-land, Scyld gen. After him his descendants bear his name.

Scyldingas Scyldungas, ; gen. Scyldinga, 53, etc. Scyldingum, , etc. The family connections are perhaps as follows Scylf.

Sige-mund dat. His son and nephew is Fitela, , His fight with the drake, ff. Swerting gen. Sweon gen. The dynasty of the Scylfings rules over them, , See under Scylfingas.

Wederas gen. Wedera, , , , etc. Wendlas gen. The Wendlas are, according to Grundtvig and Bugge, the inhabitants of Vendill, the most northern part of Jutland, between Limfjord and the sea.

The hero gives him, before his death, his ring, his helm, and his coat of mail, ff. Wulf dat. Wylfingas dat. Wylfingum, Eotenas gen.

Eotena, , , ; dat. Vid eoton. Bugge, Beit. Brooke, Hist. Ten Br. Notes: Modern Language Notes. Zachers Zeitschr.

Chaucer, Prologue, ed. Morris, l. This form of the story is preserved in Ethelwerd and in William of Malmesbury. But here the foundling is Scyld, and we must suppose he was picked up with the sheaf, and hence his cognomen.

Series, pp. Reflexive objects often pleonastically accompany verbs of motion; cf. Hring-horni was the mythic ship of the Edda.

See Toller-Bosworth for three different views; and cf. James of Campostella, an. The poem proper begins with this, "There was once upon a time," the first 52 lines being a prelude.

Elan here OHG. Pronouns are occasionally thus omitted insubord. The two gables, at either end, had stag-horns on their points, curving forwards, and these, as well as the ridge of the roof, were probably covered with shining metal, and glittered bravely in the sun.

Another Christian passage ll. The folly of sacrificing to the heathen gods is spoken of l. The other point is the belief in immortality ll.

Beowulf is the forerunner of that other national dragon-slayer, St. See Ha. The def. Another commentator considers the throne under a "spell of enchantment," and therefore it could not be touched.

The gerundial inf. Miller, p. See C. Double and triple negatives strengthen each other and do not produce an affirmative in A.

The neg. For ind. Hunt , l. Verbs of hearing and seeing are often followed by acc. So ten Br. In his belt was a short, heavy, one-edged sword, or rather a long knife, called the seax For other references to the boar-crest, cf.

See the print in the illus. Cook's Sievers' Gram. Sievers, p. The MS. There is a glass. For various inflections, see ll.

Miller, uses the same expression several times. The subj. It is subject-acc. The seat is sacred. It has a supernatural quality. Grendel, the fiend, cannot approach it.

In the laws they are called Guti. Simrock supposes a dead-watch or lyke-wake to be meant. Hildr is the name of one of the Scandinavian Walkyries, or battle-maidens, who transport the spirits of the slain to Walhalla.

Of these Weland is the type, husband of a swan maiden, and afterwards almost a god. The M. But cf. The second definition in the Gloss. Insert, under eard-lufa in Gloss.

The story seems legendary, not mythical. But the word at l. He objects to the use of com as principal vb. For this use of standan, cf.

Here, appar. See B. See Cook's Sievers' Gram. The meaning of blaneum is partly explained by fealwe mearas below, l.

This, says H. Morris l. One of the many famous swords spoken of in the poem. See Hrunting, ll. Excalibur, Roland's sword, the Nibelung Balmung, etc.

The passage throws interesting light on horses and their trappings l. For the numerous names of the Danes, "bright-" "spear-" "east-" "west-" "ring-" Danes, see these words.

Why they are so called is not known. The pres. The periphrasis is generally meaningless. For inge, cf. See H. For ll. Probably a p. This necklace was afterwards given by Beowulf to Hygd, ll.

The Breosinga men Icel. Ring armor was common in the Middle Ages. Irish, Romance, etc. This passage is a good illustration of the constant parallelism of word and phrase characteristic of A.

At ll. But see Toller-Bosw. The authorities for the story are the rustics ll. The personal pronoun is sometimes omitted in subordinate and even independent clauses; cf.

Such "datives of manner or respect" are not infrequent with adj. It occurs thirteen or fourteen times in this poem.

The whole passage ll. Corpus Gloss. For other mention of nicors, cf. But possibly foran is here a prep.

For other examples of foran, cf. There are many places of this kind. Their entrance is under the lowest level of the tide.

Possibly the Prov. Restore MS. Giants and their work are also referred to at ll. The history of the flood and of the giants Mohammedan usage.

The doctrine of nemesis following close on [Greek: hubris], or overweening pride, is here very clearly enunciated.

The only protector against the things that "assault and hurt" the soul is the "Bishop and Shepherd of our souls" l.

The language closely resembles that of Psalm See Gloss. Contrast the construction of bebeorgan a few lines below l. He remarks that Pius IX.

Some impers. The raven, wolf, and eagle are the regular epic accompaniments of battle and carnage. The boat had been left, at ll. This circumstance appears to weld the poem together.

Thrytho is the exception, l. The womanly Hygd seems purposely here contrasted with the terrible Thrytho, just as, at l. For Thrytho, etc.

The tale is told of her, not of Hygd. Food of specific sorts is rarely, if at all, mentioned in the poem. Freaware and the Dane. Section xxxix. The wk.

So, often, in poetry in nom. See Sweet, Reader, p. The "slack" Beowulf, like the sluggish Brutus, ultimately reveals his true character, and is presented with a historic sword of honor.

It is "laid on his breast" l. Then, like many a lazy third son in the folk tales, a change came, he suddenly showed wonderful daring and was passionate for adventure.

Beowulf's "jubilee" is fitly solemnized by his third and last dragon-fight. So constant was this habit among the dragons that gold is called Worms' bed, Fafnir's couch, Worms' bed-fire.

Even in India, the cobras Note the early reference to hawking. Beowulf's other swimming-feat with Breca, ll. Here, then, the new inventor makes him carry off thirty coats of mail.

For another view see H. In each case all but one desert the hero. For helpan read helpe. Coiled serpents spring more powerfully for the coiling.

So Ha. Add "folk-right" to the meanings in the Gloss. This makes sense. Saxo, vi. Parentheses seem unnecessary.

Change geongum to geongan as a scribal error? Death is preferable to dishonor. For heafod-wearde, etc. The Merovingian or Frankish race.

But "good" does not necessarily mean "morally excellent," as a "good" hater, a "good" fighter. Thus ll. The three are here like three Valkyrie, talking of all that they have done.

The "accursed" gold of legend is often dragon-guarded and placed under a spell. Even human ashes as Shakespeare's are thus banned.

The original MS. The original was written on a single sheet attached to a codex of homilies in the Lambeth Library.

Then comes the positive declaration, "rather they are warriors marching whose armor gleams in the moonlight. Heinzel and B.

He compares Saxo, p. Saxo, p. The editors are much indebted to E. See ealdor. See eal-w. Elsewhere on, which see. See Appendix. See gitan.

Bugge upon this point, Zachers Ztschr. See sweord. Form contracted with the negative: prs. Similarly, the dat.

See efnan. The gen. See geweorc. See wela. The last meaning seems the more probable. Grendel and his mother , ; dat.

See beacen. A grave-mound serves the drake as a retreat cf. With gen. With depend, clause: inf. See ban-. The poet wishes here to emphasize the fact that the helmet was made entirely of metal, a thing which was very unusual.

In a moral sense: pret. With ind. See beornan. C camp, st. Often with the inf. And with inf. With acc. With both acc.

Fresena cyn, ; Wedera gara, MS. With adv. The pret. With the instr. See on-drysne. E ecg, st. See note to l. See Note for l. Heorot eardode, ; inf.

See atol. EO eode. See gangan. Among the old Germans, an estate was separated by a fence from the property of others.

Inside of this fence the laws of peace and protection held good, as well as in the house itself. Frisians: , , ; dat. See List of Names, p.

F ge-fandian, -fondian, w. See "Leitfaden f. Altertumskunde," pp. See were-fyhte. See feohan. The dat. See flyht. See un-flitme.

Standing after the dat. II adv. Of things: instr. See frignan. Dietrich in Hpts. Of a husband: dat. Of God: dat.

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