OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/Albert

From volume 1 of the work.
​Albert (Albrecht), Bishop of Riga, Apostle of Livonia, d. 17 January, 1229. After the inhabitants of Livonia had twice lapsed from Christianity into paganism, and heroic measures were necessary to reclaim them, Albert organized a crusade. He sailed up the Duna (April, 1200), with twenty-three ships; conquered the land on both sides; founded the city of Riga (1201), of which he was made bishop; established the famous Order of Knights of the Sword (1202), which served as a standing army; completed the conversion of the country before 1206; and erected the dependent bishoprics of Semgall-Kurland, Dorpat, and Oesel.
Fritz in Kirchenlex.; Heinrici chronicon Livoniæ in Mon. Germ. Script., XXIII, 231–232.
F. M. Rudge.
# Beowulf (Wyatt)/Beowulf 00

BEOWULF.
* ↑ Letters supplied in the text, but found neither in the MS. nor in Thorkelin’s transcripts, are printed within square brackets. All other deviations from the MS. are indicated in the text by the use of italics, and the reading of the MS. is given in a footnote.
* ↑ 15. MS. ‘ꝥ’ as usual. Zupitza says: “ꝥ” generally means þæt, but sometimes, it would seem, þā.” If þā be adopted, it must refer to fyren-ðearfe. In latter half of same line the MS. is defective.
* ↑ 18, 19. In Heyne and Socin’s edition, these lines stand: Bēowulf wæs brēme,blǣd wīde sprang Scyldes eafera[n]Scede-landum in.
* ↑ 20. MS. defective. Grein’s reading adopted in text.
* ↑ 21. MS. defective at corner. Zupitza transliterates “. . rme,” following Conybeare and Kemble, but says: “What in the facsimile looks like part of a letter before ne (sic) is owing to a small hole in the MS.” Thorpe suggested bearme = “in his father’s bosom.”
* ↑ 47. MS. defective at corner.
* ↑ 51. MS. ‘sele rædenne.’ The emendation is Kemble’s, following l. 1346.
# Beowulf (Wyatt)/Beowulf 02

II.
115Gewāt ðā nēosian,syþðan niht becōm, hēan hūses,hū hit Hring-Dene æfter bēor-þegegebūn hæfdon. Fand þā ðǣr inneæþelinga gedriht swefan æfter symble;sorge ne cūðon,
120wonsceaft wera.Wiht unhǣlo, grim ond grǣdig,gearo sōna wæs, rēoc ond rēþe,ond on raeste genam þrītig þegna;þanon eft gewāt hūðe hrēmigtō hām faran, 125mid þǣre wæl-fyllewica nēosan. Ða wæs on ūhtanmid ǣr-dæge
Grendles guð-cræftgumum undyrne; þā wæs æfter wistewōp ūp āhafen, micel morgen-swēg.Mǣre þēoden, 130 æþeling ǣr-gōd,unblīðe sæt, þolode ðrȳð-swȳðy,þegn-sorge drēah, syðþan hīe þæs lāðanlāst scēawedon, wergan gāstes;wæs þæt gewin tō strang, lāð ond longsum.Næs hit lengra *fyrst, Fol. 133a. ​135ac ymb āne nihteft gefremede morð-beala māreond nō mearn fore fǣhðe ond fyrene;wæs tō fæst on þām. Þā wæs ēað-fynde,þe him elles hwǣr
gerūmlīcorræste [sōhte], 140bed æfter būrum,ðā him gebēacnod wæs, gesægd sōðlīce,sweotolan tācne heal-ðegnes hete;hēold hyne syðþan fyr ond fæstor,sē þǣm fēonde ætwand. Swā rixodeond wið rihte wan 145āna wið eallum,oð þæt īdel stōd hūsa sēlest.Wæs sēo hwīl micel; twelf wintra tīdtorn geþolode wine Scyldinga,wēana gehwelcne, sīdra sorga;forðam [syðþan] wearð 150ylda bearnumundyrne cuð, gyddum gēomore,þætte Grendel wan hwīle wið Hrōþgār,hete-nīðas wæg, fyrene ond fǣhðefela missera, singale sæce;sibbe ne wolde 155wið manna hwonemægenes Deniga feorh-bealo feorran,fēo þingian, ne þǣr nǣnig witenawēnan þorfte beorhtre bōtetō banan fohnum. ​*[Atol] ǣglǣcaēhtende wæs,Fol. 133b. 160deorc dēaþ-scūa,duguþe ond geogoþe, seomade ond syrede,sin-nihte hēold mistige mōras;men ne cunnon, hwyder hel-rūnanhwyrftum scrīþað. Swā fela fyrenafēond man-cynnes, 165atol ān-gengea,oft gefremede, heardra hȳnða;Heorot eardode, sinc-fāge selsweartum nihtum; nō hē þone gif-stōlgrētan mōste, māþðum for Metode,ne his myne wisse. 170Þæt wæs wrsec micelwine Scyldinga, mōdes brecða.Monig oft gesæt rīce tō rūne,rǣd eahtedon, hwæt swīð-ferhðumsēlest wǣre wið fǣr-gryrumtō gefremmanne. 175 Hwīlum hīe gehētonæt hærg-trafum. wīg-weorþunga,wordum bǣdon, þæt him gāst-bonagēoce gefremede wið þēod-þrēaum.Swylc wæs þēaw hyra, hǣþenra hyht;helle gemundon 180 in mōd-sefan,Metod hīe ne cūþon, dǣda Dēmend,ne wiston hīe Drihten God, *ne hīe hūru heofena Helmherian ne cūþon,Fol. 134a. wuldres Waldend.Wā bið þǣm ðe sceal þurh slīðne nīðsāwle bescūfan ​185 in fȳres fæþm,frōfre ne wēnan, wihte gewendan;wel bið þǣm þe mōt æfter dēað-dægeDrihten sēcean, ond tō Fæder fæþmumfreoðo wilnian.
* ↑ 120. Sievers ‘wera[s].’
* ↑ 139. Grein ‘[sōhte]’; Wülcker ‘[rȳmde].’ No gap in MS.
* ↑ 146—7. Sievers: hūsa sēlest(wæs sēo hwīl micel) twelf wintra tīd:
* ↑ 147. MS. ‘·XII·.’
* ↑ 148. MS. ‘scyldenda’; Thorpe ‘Scyldinga.’
* ↑ 149. Kemble’s emendation, required for the alliteration; no gap in MS.
* ↑ 156. MS. ‘fea’; Kemble ‘fēo.’
* ↑ 158. MS. ‘banū’: Kemble ‘banan.’
* ↑ 159. MS. defective at corner. Thorpe ‘[Atol]’; Rieger ‘[ac se],’ without a period.
* ↑ 167—9. Heyne punctuates: sweartum nihtum (nō hē þone gif-stōlgrētan mōste, māþðum for metode,ne his myne wisse);
* ↑ 175. MS. ‘hrærg’; Grundtvig ‘hærg-.’
# Beowulf (Wyatt)/Beowulf 05

V.
320Strǣt wæs stān-fāh,stīg wīsode gumum ætgædere.Gūð-byrne scān heard hond-locen,hring-īren scīr song in searwum,þā hīe tō sele furðam in hyra gryre-geatwumgangan cwōmon. ​325Setton sǣ-mēþesīde scyldas, rondas regn-hearde,wið þæs recedes weal, bugon þā tō bence;byrnan hringdon, gūð-searo gumena;gāras stōdon, sǣ-manna searo,samod ætgædere, 330æsc-holt ufan grǣg;wæs se īren-þrēat wǣpnum gewurþad.Þā ðǣr wlonc hæleð ōret-mecgasæfter æþelum frægn: “Hwanon ferigeað gēfǣtte scyldas, grǣge syrcanond grīm-helmas, 335here-sceafta hēap?Ic eom Hrōðgāres ār ond ombiht.Ne seah ic el-þēodige þus manige menmōdiglīcran. Wēn ic þæt gē for wlenco,nalles for wræc-sīðum ac for hige-*þrymmum,Hrōðgār sōhton.”Fol. 137b. 340Him þā ellen-rōfandswarode, wlanc Wedera lēodword æfter spræc, heard under helme:“Wē synt Higelāces bēod-genēatas;Bēowulf is mīn nama. Wille ic āsecgansunu Healfdenes, 345mǣrum þēodne,mīn ǣrende, aldre þīnum,gif hē ūs geunnan wile, þæt wē hine swā gōdnegrētan mōton.” Wulfgār maþelode(þæt wæs Wendla lēod, wæs his mōd-sefamanegum gecȳðed, 350wīg ond wīs-dōm):“Ic þæs wine Deniga, frēan Scildinga,frinan wille, ​bēaga bryttan,swā þū bēna eart, þēoden mǣrne,ymb þīnne sīð, ond þē þā, ondswareǣdre gecȳðan, 355ðe mē se gōdaāgifan þenceð.” Hwearf þā hrædlīce,þǣr Hrōðgār sæt eald ond unhārmid his eorla gedriht; ēode ellen-rōf,þæt hē for eaxlum gestōd Deniga frēan;cūþe hē duguðe þēaw. 360Wulfgār maðelode*tō his wine-drihtne:Fol. 138a. “Hēr syndon geferede,feorran cumene ofer geofenes begang,Gēata lēode; þone yldestanōret-mecgas Bēowulf nemnað.Hȳ bēnan synt, 365þæt hīe, þēoden mīn,wið þē mōton wordum wrīxlan;nō ðū him wearne getēoh ðīnra gegn-cwida,glædman Hrōðgār. Hȳ on wīg-getāwumwyrðe þinceað eorla geæhtlan;hūru se aldor dēah, 370sē þǣm heaðo-rincumhider wīsade.”
* ↑ 332. MS. ‘hæleþum’—evidently a scribal blunder due to the hæleð of the previous line. Grein ‘æþelum’; cf. l. 392, and for the sense ll. 251—2. For ōret- see Sievers § 43, N. 4.
* ↑ 338. Heyne reads Wēn’ for Wene. Cf. ll. 442 and 525.
* ↑ 344. The editors from Kemble downwards have adopted the more usual form of the dat., suna; but see Sievers § 270.
* ↑ 367. Thorkelin (B) and Rieger ‘glædnian’; Grein and Wülcker ‘glædman.’ Kemble and Thorpe took glædman to be the oblique case of a noun glædma, ‘gladness.’ Bugge supports the reading of the MS., and practically decides the sense in which it is to be taken, by quoting the gloss “Hilaris glaedman” (Somner p. 74, col. 2, l. 21).
# Beowulf (Wyatt)/Beowulf 07

VII.
Hrōðgār maþelode,helm Scyldinga: “F[or w]ere-fyhtum þū,wine mīn Bēowulf, ond for ār-stafumūsic sōhtest. Geslōh þin fæderfǣhðe mǣste, 460wearþ hē Heaþolāfetō hand-bonan mid Wilfingum;ðā hine Wedera cyn for here-brōganhabban ne mihte. Þanon hē gesōhteSūð-Dena folc ofer ȳða gewealc,Ār-*Scyldinga;Fol. 140b. 465ðā ic furþum wēoldfolce Deniga, ond on geogoðe hēoldgimme-rīce ​hord-burh hæleþa.Ðā wæs Heregār dēad, mīn yldra mǣgunlifigende, bearn Healfdenes;sē wæs betera ðonne ic. 470Siððan þā fǣhðefēo þingode; sende ic Wylfingumofer wæteres hrycg ealde mādmas;hē mē āþas swōr. Sorh is mē tō secganneon sefan mīnum gumena ǣngum,hwæt mē Grendel hafað 475hȳnðo on Heorotemid his hete-þancum, fǣr-nīða gefremed;is mīn flet-werod, wīg-hēap, gewanod;hīe wyrd forswēop on Grendles gryre.God ēaþe mæg þone dol-sceaðandǣda getwǣfan. 480Ful oft gebēotedonbēore druncne ofer ealo-wǣgeōret-mecgas, þæt hīe in bēor-selebīdan woldon Grendles gūþemid gryrum ecga. Ðonne wæs þēos medo-healon morgen tīd,
485driht-sele drēor-fāh,þonne dæg līxte, eal *benc-þelublōde bestȳmed,Fol. 141a. heall heoru-drēore;āhte ic holdra þȳ lǣs, dēorre duguðe,þē þā dēað fornam. Site nū tō symleond onsǣl meoto, 490sige-hrēð secgum,swā þīn sefa hwette.” Þā wæs Gēat-mæcgumgeador ætsomne on bēor-selebene gerȳmed; ​þǣr swīð-ferhþesittan ēodon, þrȳðum dealle.Þegn nytte behēold, 495sē þe on handa bærhroden ealo-wǣge, scencte scīr wered.Scop hwīlum sang hādor on Heorote;þǣr wæs hæleða drēam, duguð unlȳtelDena ond Wedera.
* ↑ 457. MS. ‘fere fyhtum.’ The reading in the text was suggested by Grundtvig.
* ↑ 461. MS. ‘gara’; Grundtvig ‘Wedera.’ See ll. 225, 423, &c.
* ↑ 465. MS. ‘deninga.’ See ll. 155, 271, &c.
* ↑ 479. MS. ‘sc$^e$aðan,’ the e in a different hand.
* ↑ 489—90. MS. ‘on sæl meoto sige hreð secgū.’ This passage has given rise to much discussion; the conjectures are too numerous to be given here. Meoto is the chief difficulty. I have followed Heyne in adopting Müllenhoff’s interpretation, taking meoto = meotu (with u-umlaut produced by inflectional u; Sievers § 106.3) = metu, pl. of met, ‘thought’; cf. metian, ‘meditate upon,’ Psalm 118. 174.
# Beowulf (Wyatt)

Based on the autotypes (facsimilies) in Julius Zupitza’s edition of 1882. N.B. You may need to install the ‘Junicode’ font (free, available here) to display the Old English characters used in this work.
BEOWULF
EDITED
WITH TEXTUAL FOOT-NOTES, INDEX OF PROPER NAMES, AND ALPHABETICAL GLOSSARY,
BY
A. J. WYATT,
M.A. LOND., B.A. CANTAB.,
SOMETIME SCHOLAR OF CHRIST’S COLLEGE.
CAMBRIDGE:
AT THE UNIVERSITY PRESS.
1894
[All rights reserved.]
Cambridge:
PRINTED BY C. J. CLAY, M.A., AND SONS, AT THE UNIVERSITY PRESS.
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1935, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 88 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Beowulf (Wyatt)/Argument

ARGUMENT.
Hrothgar, king of the Danes, with whose ancestry the poem opens, in the pride of his success in war builds a great hall, Heorot, for feasting and the giving of treasure (ll. 1—85). But a monster named Grendel, enraged by the daily sounds of revelry, attacks the hall, makes a meal of fifteen thanes, and carries off fifteen more, returning with similar intent the next night. Thus Heorot is deserted, and remains so for twelve years (ll. 86—193). Then Beowulf, a mighty warrior of the Geats famous for the strength of his grip, hearing of Grendel’s ravages crosses the sea with fourteen comrades, keeps watch in Heorot, and, after seeing one of his men killed and eaten, grapples with the monster and pulls off his whole arm. Grendel escapes to his haunts, and dies (ll. 194—852). The following night, when the Danes are again in possession of the hall and Beowulf is lodged elsewhere, Grendel’s mother breaks in, and revenges the death of her son by slaying Aeschere, a noble Dane (ll. 853—1309). Beowulf undertakes the pursuit and revenge; he tracks the she-monster to her lair in the bottom of a mere, and slays her there. Seeing Grendel’s corpse, he severs the head from the body, and bears it back with him in triumph to Hrothgar’s court (ll. 1310—1798).
Loaded with rich gifts, the hero returns to his own land, and recites his adventures to Hygelac, his uncle, the king of the Geats (ll. 1799—2199). On the death of the latter, Beowulf refuses the throne for himself, and acts as guardian and adviser to the young king Heardred, who is, however, slain in battle.
Then Beowulf becomes king of the Geats, whom he rules wisely for fifty years, until a dragon begins to lay waste the land (ll. ​2200–2400). The old hero’s spirit is undaunted as ever, but deserted by all his chosen warriors save one, although he succeeds in quelling the fiery “drake”, he himself meets with his death in the terrible encounter (ll. 2401—2820). With the burning of his body the poem ends (ll. 2821—3182).
Of the several episodes, the chief are the swimming-match with Breca (ll. 506 ff.), Sigemund and the dragon (ll. 874 ff.), and the Finn-episode (ll. 1068 ff.).
For the connexion between “The Fight at Finnsburg” (Appendix) and the Finn-episode in “Beowulf” see Finn in the index of Persons and Places.
# Castes and Tribes of Southern India/Pavini

​Pavini.——See Vayani.
# Castes and Tribes of Southern India/Payyampāti

​Payyampāti.— Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.
# Castes and Tribes of Southern India/Pedda

​Pedda (big). — A sub-division of Bōya, Bagata, Konda Dora, Pattapu, and Velama.
# Castes and Tribes of Southern India/Pattu vitan

​Pattuvitan. — Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.
# Castes and Tribes of Southern India/Patvēgāra

​Patvēgāra.— The Patvēgāras or Pattēgāras (pattu, silk) of South Canara are described by Mr. H. A. Stuart * as "a Canarese caste of silk weavers. They are Hindus, and worship both Siva and Vishnu, but their special deity is Durga Paramēsvari at Barkūr. They wear the sacred thread, and employ Brāhmans for ceremonial purposes. They are governed by a body called the ten men, and pay allegiance to the guru of the Rāmachandra math (religious institution). They are divided into balis (septs) and a man may not marry within his own bali. Polygamy is allowed only when a
​wife is barren, or suffers from some incurable disease, such as leprosy. The girls are married in infancy, and the binding portion of the ceremony is called dhāre (see Bant). Widow marriage is not permitted, and divorce is only allowed in the case of an adulterous wife. They follow the ordinary Hindu law of inheritance. The dead are cremated. The srādha (memorial) ceremony is in use, and the Mahālaya ceremony for the propitiation of ancestors in general is performed annually. Female ancestors are also worshipped every year at a ceremony called vaddap, when meals are given to married women. They eat fish but not meat, and the use of alcohol is not permitted."
In the Mysore Census Report, 1891, the Patvēgārs are described as "silk weavers who speak a corrupt Marāthi conglomerate of Guzarāti and Hindi. They worship all the Hindu deities, especially the female energy under the name of Sākti, to which a goat is sacrificed on the night of the Dasara festival, a Musalman slaughtering the animal. After the sacrifice, the family of the Patvēgār partake of the flesh. Many of their females are naturally fair and handsome, but lose their beauty from early marriage and precocity." A few Pattēgāras, who speak a corrupt form of Marāthi, are to be found in the Anantapur district.
# Castes and Tribes of Southern India/Peddammavāndlu

​Peddammavāndlu. — A fancy name taken by some Telugu beggars.
# Castes and Tribes of Southern India/Pekkan

​Pekkan.— A division of Toda.
# Castes and Tribes of Southern India/Pavalamkatti

​Pavalamkatti (wearers of corals). — A sub-division of Konga Vellāla.
# Castes and Tribes of Southern India/Pedakanti

​Pedakanti. — Pedakanti or Pedaganti is the name of a sub-division of Kāpu. It is said by some to be derived from a place called Pedagallu. By others it is derived from peda, turned aside, and kamma, eye, ​indicating one who turns his eyes away from a person who speaks to him. Yet another suggestion is that it means stiff-necked.
# Castes and Tribes of Southern India/Pedditi

​Pedditi.— A sub-division of Golla, some members of which earn a livelihood by begging and flattery.
# Castle Rackrent/Glossary/28

GLOSSARY 28. WAKE.
—A wake in England means a festival held upon the anniversary of the saint of the parish. At these wakes, rustic games, rustic conviviality, and rustic courtship, are pursued with all the ardour and all the appetite which accompany such pleasures as occur but seldom. In Ireland a wake is a midnight meeting, held professedly for the indulgence of holy sorrow, but usually it is converted into orgies of unholy joy. When an Irish man or woman of the lower order dies, the straw which composed the bed, whether it has been contained in a bag to form a mattress, or simply spread upon the earthen floor, is immediately taken out of the house, and burned before the cabin door, the family at the same time setting up the death howl. The ears and eyes of the neighbours being thus alarmed, they flock to the house of the deceased, and by their vociferous sympathy excite and at the same time soothe the sorrows of the family.
It is curious to observe how good and bad are mingled in human institutions. In countries which were thinly inhabited, this custom prevented private attempts against the lives of individuals, and formed a kind of coroner's inquest upon the body which had recently expired, and burning the straw upon which the sick man lay became a simple preservative against infection. At night the dead body is waked, that is to say, all the friends and neighbours of the deceased collect in a barn or stable, where the corpse is laid upon some boards, or an unhinged door, supported upon stools, the face exposed, the rest of the body covered with a white sheet. Round the body are stuck in brass candlesticks, which have been borrowed perhaps at five miles' distance, as many candles as the poor person can beg or borrow, observing always to have an odd number. Pipes and tobacco are first distributed, and then, according to the ABILITY of the deceased, cakes and ale, and sometimes whisky, are DEALT to the company—
Deal on, deal on, my merry men all,  Deal on your cakes and your wine,  For whatever is dealt at her funeral to-day  Shall be dealt to-morrow at mine.
After a fit of universal sorrow, and the comfort of a universal dram, the scandal of the neighbourhood, as in higher circles, occupies the company. The young lads and lasses romp with one another, and when the fathers and mothers are at last overcome with sleep and whisky (VINO ET SOMNO), the youth become more enterprising, and are frequently successful. It is said that more matches are made at wakes than at weddings.
# Castle Rackrent/Glossary/29

GLOSSARY 29. KILT.
—This word frequently occurs in the preceding pages, where it means not KILLED, but much HURT. In Ireland, not only cowards, but the brave 'die many times before their death.'—There KILLING IS NO MURDER.
# Castle Rackrent/Glossary/4

GLOSSARY 4. THE TENANTS WERE SENT AWAY WITHOUT THEIR WHISKY.
—It is usual with some landlords to give their inferior tenants a glass of whisky when they pay their rents. Thady calls it THEIR whisky; not that the whisky is actually the property of the tenants, but that it becomes their RIGHT after it has been often given to them. In this general mode of reasoning respecting RIGHTS the lower Irish are not singular, but they are peculiarly quick and tenacious in claiming these rights. 'Last year your honour gave me some straw for the roof of my house and I EXPECT your honour will be after doing the same this year.' In this manner gifts are frequently turned into tributes. The high and low are not always dissimilar in their habits. It is said, that the Sublime Ottoman Forte is very apt to claim gifts as tributes: thus it is dangerous to send the Grand Seignor a fine horse on his birthday one year, lest on his next birthday he should expect a similar present, and should proceed to demonstrate the reasonableness of his expectations.
# Castle Rackrent/Glossary/6

GLOSSARY 6. DUTY FOWLS, DUTY TURKEYS, AND DUTY GEESE.—
In many leases in Ireland, tenants were formerly bound to supply an inordinate quantity of poultry to their landlords. The Editor knew of thirty turkeys being reserved in one lease of a small farm.
# Castle Rackrent/Glossary/27

GLOSSARY 27. CARTON AND HALF-CARTON,
—Thady means cartron, and half-cartron. According to the old record in the black book of Dublin, a CANTRED is said to contain 30 VILLATAS TERRAS, which are also called QUARTERS of land (quarterons, CARTRONS); every one of which quarters must contain so much ground as will pasture 400 cows, and 17 plough-lands. A knight's fee was composed of 8 hydes, which amount to 160 acres, and that is generally deemed about a PLOUGH- LAND.'
The Editor was favoured by a learned friend with the above extract, from a MS. of Lord Totness's in the Lambeth library.
# Castle Rackrent/Glossary/9

GLOSSARY 9. DUTY WORK.—
It was formerly common in Ireland to insert clauses in leases, binding tenants to furnish their landlords with labourers and horses for several days in the year. Much petty tyranny and oppression have resulted from this feudal custom. Whenever a poor man disobliged his landlord, the agent sent to him for his duty work; and Thady does not exaggerate when he says, that the tenants were often called from their own work to do that of their landlord. Thus the very means of earning their rent were taken from them: whilst they were getting home their landlord's harvest, their own was often ruined, and yet their rents were expected to be paid as punctually as if their time had been at their own disposal. This appears the height of absurd injustice.
In Esthonia, amongst the poor Sclavonian race of peasant slaves, they pay tributes to their lords, not under the name of duty work, duty geese, duty turkeys, etc., but under the name of RIGHTEOUSNESSES. The following ballad is a curious specimen of Esthonian poetry:—
This is the cause that the country is ruined,  And the straw of the thatch is eaten away,  The gentry are come to live in the land—  Chimneys between the village,  And the proprietor upon the white floor!  The sheep brings forth a lamb with a white forehead,  This is paid to the lord for a RIGHTEOUSNESS SHEEP.  The sow farrows pigs,  They go to the spit of the lord.  The hen lays eggs,  They go into the lord's frying-pan.  The cow drops a male calf,  That goes into the lord's herd as a bull.  The mare foals a horse foal,  That must be for my lord's nag.  The boor's wife has sons,  They must go to look after my lord's poultry.
# Castle Rackrent/Glossary/5

GLOSSARY 5. HE DEMEANED HIMSELF GREATLY—
Means, he lowered or disgraced himself much.
# Castle Rackrent/Glossary/8

GLOSSARY 8. CANTING—
Does not mean talking or writing hypocritical nonsense, but selling substantially by auction.
# Castle Rackrent/Glossary/7

GLOSSARY 7. ENGLISH TENANTS.—
An English tenant does not mean a tenant who is an Englishman, but a tenant who pays his rent the day that it is due. It is a common prejudice in Ireland, amongst the poorer classes of people, to believe that all tenants in England pay their rents on the very day when they become due. An Irishman, when he goes to take a farm, if he wants to prove to his landlord that he is a substantial man, offers to become an ENGLISH TENANT. If a tenant disobliges his landlord by voting against him, or against his opinion, at an election, the tenant is immediately informed by the agent that he must become an ENGLISH TENANT. This threat does not imply that he is to change his language or his country, but that he must pay all the arrear of rent which he owes, and that he must thenceforward pay his rent on that day when it becomes due.