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Newell, Gomme, Hartland, Nutt, Dr. Lowy, and the Chairman. At the afternoon meeting Mr. Andrew Lang took the chair, and Mr. Groome read a paper on " Gipsy Influence on Folk- Custom". Leland, Black, Kirby, Nutt, and the Chairman took part in the discussion.

At a meeting of the Congress held at Burlington House, Wednes- day, October yth, the President in the chair, the minutes of the preceding meeting were read and confirmed.

Professor Rhys seconded, and it was resolved, that it be an instruction to the International Folk-lore Council that voting on matters of principle and importance should be by proxy.

Upon the motion of the Hon. Abercromby, seconded by the Rev. Gaster, it was unanimously resolved that the best thanks ot the Congress be given to the Society of Antiquaries for the use of their rooms. Upon the motion of Mr. Gomme, seconded by Mr. Nutt, it was resolved that the best thanks of the Congress be given to the ex- hibitors of objects.

John Abercromby, it was resolved that the best thanks of the Congress be given to the honorary officers and the members of committees, especially to Mr. Ordish, Chairman of the Entertainment Com- mittee, Mr. Secretary of the Literary Committee, and Mr. Foster, Secretary of the Organising Committee. It was resolved that Messrs. Wheatley and Abercromby be ap- pointed auditors of the accounts of the Congress. It was resolved that the thanks of the Congress be given to Messrs.

Anton Hermann for their gifts of publications, the Official Transactions. Leland, delegate of the Hungarian Folk-lore Society. Gomme, Nutt, Ordish, and Foster were requested to take the matter in hand. On the motion of Prof Haddon, it was resolved that the Folk-lore Society be requested to consider as to the possibility of forming a museum of objects connected with folk-lore.

It was resolved that the thanks of the Congress be given to? Gomme for his services as Chairman of the Organising Com- mittee. Ladies and Gentlemen, — We are met to begin, for Folk-lorists will not say to " inaugurate", the second Folk Lore Congress.

The honour of having to welcome you is to me embarrassing in more ways than one. I feel that, among so many students, far more learned and more specially devoted to our topic, I am but an amateur, and again, that on the matters of which I am least ignorant 1 have said, many times, at least all that I know.

Leaving this personal apology, one may be asked what is the pur- pose of our congress. And so we do. For example, I lately had the pleasure of meeting a young lady who, uncon- sciously, was the very muse of Folk-lore, and perpetuated all the mental habits which we attribute to early if not to primitive man.

On encountering a number of cows she remarked whether B 2 Folk-lore Congress. Thence she drew auguries of prosperous or evil fortune. If she found a crow's feather in the fields she stuck it erect in the grass, and wished a wish.

Old pieces of iron she carefully threw over her left shoulder, and when this is done in London streets it must be performed with caution, for it is unlucky to hit a citizen in the eye. She kissed her hand to the new moon. If there were three candles alight, she blew one out, not from motives of economy, but because three lighted candles arow are unlucky. She was retentive of old superstitions, and to new ones her intellect was as hospitable as the Pantheon of the Romans. One could not have a better example of the early mental habit which finds omens in all things, as in the flight of birds, especially magpies — in fact she was a survival or proof of how, in the midst of an incredulous civilisation, the instinct of superstition may linger in full force.

We can all observe this ancient and long-enduring vein of human nature, which would survive religion if religion perished, and if all priesthoods fell, and all temples, would suffice to build up altars and rituals anew.

Our congress, therefore, may help to suggest to people that they are living among mental phenomena well worth noting, and, in some cases, well worth recording. We can tell the world that it has in itself and around it the materials of a study at least as in- teresting as botany or geology. It is also our part to show the conclusions, as wide as human fate and human fortunes, to which our perusal of the facts may guide us.

And thus we may win a few new disciples to Folk-lore, and, I sincerely trust, a few more subscribers The Presidents Address. To keep all this before the public is, let us frankly admit, the object of the congress. We also want to see each other's faces as we read each other's works, and to enjoy some personal discussion of matters in which there is much diversity of opinion.

There may be solar mythologists here, or persons who believe in the white Archaian races, who gave their rosy daughters, and with them laws, to black, red, brown, and yellow peoples. A congress has a perfect right to any social enjoyments within its reach, and if any one can sing folk-songs, or dance the beggar's dance to please us, like Paupakeewis in Hiawatha, I trust that the opportunity and the desire to oblige may not be absent.

There is no use in confounding each other for our theories of customs or myths, and, in the acerbity of their bickers, our fathers, the old antiquarians, taught us what to avoid.

After these few prefatory remarks on the purpose of the congress I may endeavour to explain what we mean or, at all events, what I mean, by Folk-lore.

When the word was first introduced, by Mr. Thoms, it meant little, per- haps, but the observing and recording of various supersti- tions, stories, customs, proverbs, songs, fables, and so forth. But the science has gradually increased its scope, till it has, taken almost all human life for its province. Indeed if any one asks how and where Folk-lore differs from anthro- pology, I am rather at a loss for a reply.

When anti- quarians such as our own old Aubrey began to examine rural usages and superstitions, like the maypole and the harvest home, they saw — they could hardly help seeing — that the practices of the folk, of the peasant class everywhere, were B 2 4 Folk-lore Congress. The Puritans knew this very well, and if they hated the Maypole in the Strand, it was because they knew it to be at least as old as Troy, whose fate, as we know, it has shared. Where's Troy, and where's the May pole in the Strand?

The Puritans were conscious that much Pagan custom had been tolerated by the Church, and had survived, not only in ecclesiastical usage, but in popular festivals. The folk, the people, had changed the names of the objects of its worship, had saints in place of Gods, but had not given up the festival of May night, nor ceased to revere, under new titles, the nereids or the lares, the fairies or the browny. All these survivals the Puritans attacked and the old antiquarians obsei-ved, comparing early English customs with the manners of Greece and Rome.

In these studies lay the origin of our modern Folk-lore, now far wider in scope, and better equipped with knowledge of many tales ancient and modern.

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For example, Acosta found in Peru rites which at once resembled those of the Church, those of our own harvest homes, and those of the Eleusinian mysteries and the practices of the Greek Thesmophoria. The earlier observers explained such coin- cidences in various ways. They thought that the devil in America deliberately parodied the ceremonial and doctrine of the Church.

Or they thought that the lost tribes of Israel, in their wanderings, had carried all over the world the ritual of Judaism. At the end of the seven- teenth century, Spencer, the master of C.

Cambridge, reached a theory more like our own. He saw that the Jewish ritual was not an original pattern, from which heathen ritual was perverted, but was, as I have elsewhere said, a divinely licensed version of, or selection from, the religious uses of Eastern peoples in general. We have now expanded this idea, and find in the Jewish ritual a mono- theistic and expurgated example of rites common, not to Semitic or Eastern peoples only, but common to all races The President's Address.

Now the theory which I advance here in the case of certain rites, may be employed in all the provinces of tradi- tional custom, belief, and even literature. The Greeks, like Herodotus and Aristotle, were struck by the coinci- dences of custom, festival, sacrifice, and hymn, among Hellenes and Barbarians, Egyptians, Assyrians, Phcenicians, Scythians.

The modern learning has acquired fresh information, and has found that the myths and beliefs and customs of African, Australian, American, and insular races correspond with those of the ancient classical races. Further, we have learned that ideas, habits, myths, similar to those of the ancient world and of remote barbaric peoples unknown to the ancient world, endure still among the folk, the more stationary, the more uncultivated classes of modern Europe, among Lincolnshire hinds, Highland crofters, peasants of France, Italy, Germ.

Now Folk-lore approaches the whole topic of these singular harmonies and coinci- dences from the side of the folk, of the unlearned rural classes in civilised Europe. We have turned the method of mythology, for instance, upside down. The old manner was to begin with the cultivated and literary myths, as we find them in Ovid, or Apollodorus, or Pausanias, and to regard modern rural rites and legends and beliefs as modi- fied descendants of these traditions.

But the method of Folk-lore is to study these rural customs and notions as survivals, relics enduring from a mental condition of anti- 6 Folk-lore Congress. We do not say that, as a rule, this harvest rite, or vernal custom, or story filtered out of Ovid dovi'n into the peasant class.

The method of Folk-lore rests on the hypothesis of a vast common stock of usage, opinion, and myth, everywhere developed alike, by the natural operation of early human thought. This stock, or much of it, is everywhere retained by the unprogressive, uneducated class, while the priests and poets and legislators of civilisation select from it, and turn customs into law, magic into ritual, story into epic, popular singing measures into stately metres, and vague floating belief into definite religious doctrine.

Thus, briefly to give examples, the world-wide custom of the blood-feud becomes the basis of the Athenian law of homicide. The savage magic which is believed to fertilise the fields becomes the basis of the Attic Thesmophoria, or of the Eleusinian legend and mysteries.

The rural festivi- ties of Attica become the basis of the Greek drama. The brief singing measures of the popular song become the basis of the hexameter. The sacrifice of the sacred animal of the kindred becomes a great source of Greek ritual. The world-wide viarchen of the blinded giant, the returned husband, the lad with the miraculously skilled companions, are developed into the Odyssey and the Argonautica.

Then, as society advances and ranks are discriminated, the genius of individuals selects from the mass, from the common stock, and polishes, improves, fixes, stereotypes, The President's Address. Here it is that the influence of race and of genius comes in. The great races, as of the Aryan speaking and Semitic peoples, are races in which genius is common, and the general level is high. Such a race has its codes, its creeds, its epics, its drama, which the less fortunate races lack.

Meanwhile, till quite recently, even in the higher races, the folk, the people, the untaught, have gone on living on the old stock, using the old treasure, secretly revering the dispossessed ghosts and fairies, amusing the leisure of the winter even- ings with the old stories handed down from grandmother to mother, to child, through all the generations.

These very stories exist, though the folk know it not, in another form, refined by the genius of poets. In time, and occa- sionally, they will filter back among the people.

But, on the whole, till now, the folk have prolonged the ancient life, as it was in customs and belief long before Homer sang, long before the Hebrew legislation was codified and promulgated. This is a broad general view of the theory of Folk-lore, a rule to the working of which there are doubtless many exceptions.

For example, philosophers have tried to show that in religion all begins, as usual, with the folk, all starts from the ghosts which they saw, or thought they saw, while early theological genius and mature speculation select from these ghosts till, by the survival of the fittest, the fittest ghost becomes a god. I shall not throw the apple of theological discord among the Congress, and shall merely confess that this theory does not, as far as I have gone, seem to me to be justified by facts.

Among the very rudest peoples whom I have tried to study, the God is already in existence, as well as the ghosts, already makes for righteousness, and promises future punishment and reward.

How the idea came there, among these very back- ward, but far from really primitive people, I cannot 8 Folk-lore Congress. Certainly, among the most remote, secluded, and undeveloped ancestors of the folk I seem to find, as a rule, both ghosts and God, but whether one idea is prior to the other, and if so which, I have discovered no positive evidence.

I have tried to state the theory of Folk-lore as I under- stand it. I consider that man, as far as we can discern him in the dark backward and abysm of Time, was always man, always rational and inquisitive, always in search of a reason in the universe, always endeavouring to realise the worlds in which he moved about. But I presume man to have been nearly as credulous as he was inquisitive, and, above all, ready to explain everything by false analogies, and to regard all movement and energy as analogous to that life of which he was conscious within himself Thus to him the whole world seemed peopled with animated and personal agencies, which gradually were discriminated into ghosts, fairies, lares, nymphs, river and hill spirits, special gods of sky, sun, earth, wind, departmental deities presiding over various energies, and so forth.

About him- self, as about the world, he was ignorant and credulous. False analogy, the doctrine of sympathies, the belief in spirits that had and in spirits that had not been men, these things, with perhaps an inkling of hypnotism, pro- duced the faith in magic. Magic once believed in the world became a topsy-turvy place, in which metamor- phoses and necromancy and actual conversation with the beasts became probable in man's fiction and possible in man's life.

A painful life it seems to us, or to some of us, in which any old woman or medicine man might blast the crops, cause tempest, inflict ill luck and disease, could turn you into a rabbit or a rook, could cause bogies to haunt your cave, or molest your path, a life in which any stone or stick might possess extra-natural powers, and be the home of a beneficent or malignant spirit. A terrible existence that of our ancestors, and yet, without it where The Presidents Address.

Those fathers of ours, if they led this life, and if they took it seriously, were martyrs to our poetical enjoyment. Had the pagan noi been nurtured in that creed forlorn, we could not have sight of Proteus rising from the sea, nor hear Triton blow his wreathed horn. The stars, but for the ignorant confusions of our fathers, might be masses of incandescent gas, or whatever they are, but they could not have been named with the names of Ariadne and Cassiopeia, nor could Orion have watched the Bear, nor should we known the rainy Hyades, and the sweet influences of the Pleiads.

Ignorance, false analogy, fear, were the origin of that poetry in which we have the happier part of our being. Say the sun is incandescent gas, and you help us little with your sane knowledge, for we neither made it nor can we mend it. But believe in your insane ignorance that the sun is a living man, and Apollo speeds down from it like the bronze pouring from the furnace, in all the glory of his godhood.

Great are the gains of ignorance and of untutored conjecture. We should look on the rainbow and be ignorant of Iris, the Messenger, and of the Bow of the Covenant, set in the heavens. Thus, as in a hundred other ways, the mental condition of our most distant ancestors has turned to our profit. The method of Folk-lore, as has been seen, rests on an hypothesis, namely, that all peoples have passed through a mental condition so fanciful, so darkened, so incongruous, so inconsistent with the scientific habit that to the scientific it seems insane.

I am often asked, supposing your views are correct, how did mankind come to be so 10 Folk-lore Congress. Was mankind ever insane? How did he come to believe in ghosts?

I can only repose on facts. People were not all mad two hundred years ago, but they believed as firmly in witchcraft as a Solomon islander does to-day, and the English witch's spells were even as those of the Solomon islander. The belief rested on false analogies, the theory of sympathies, and the credence in disembodied spirits.

The facts are absolutely undeniable, and the frame of mind to which witchcraft seemed credible and omens were things to be averted everywhere survives. You will never make mankind scientific, and even men of science, like Ixion, have embraced agreeable shadows and disembodied mediums.

We have conceived these follies because " it is our nature to", as the hymn says. Further explanation belongs to the psychologist, not to the Folk-lorist. If ignorance, conjecture, and credulity be insanity in the persons of our ancestors, deliraviiniis oimics. The unity, the harmony of the human beliefs, and even the close resemblances of popular myths and stories among all peoples, are among the most curious discoveries of folk-lore.

Now, as to custom and belief, we may expect to find them nearly identical in essentials every- where, because they spring from similar needs, occasions, and a past of similar mental conditions. But, as to the resemblances of myths and stories, from the Cape to Baffin's Bay, from Peru to the Soudan, we shall doubtless have the matter discussed at later meetings. I myself am inclined to attribute the resemblances, partly to iden- tity of ideas and beliefs, partly to transmission, either modern, or in the course of pre-historic war and commerce.

All this, however, is likely to be discussed. Folk-lorists who think that we neglect ethnology, that we take mankind to be, essentially, too much of the same pattern every- where, will also have their say. I do not myself believe that some one centre of ideas and myths, India or Central Asia, can be discovered, do not believe that some one gifted people carried everywhere the seeds of all knowledge, of all institutions, and even the plots of all stories.

The germs have been everywhere, I fancy, and everywhere alike, the speciality of Race contributes the final form. All peoples, for example, have a myth or memory of a Deluge, only the Jewish race gives it the final monotheistic form in which we know it best. Many peoples, as the Chinese, have the tale of the Returned Husband and the Faithful Wife, only the Greek race gave it the final shape, in the Odyssey. Many peoples, from the Turks to the Iroquois, have the story of the Dead Wife Restored, only Greece shaped the given matter into the legend of Orpheus and Eurydice.

Many races have carved images, only Greece freed Art, and brought her to perfection. In perfecting, not in inventing, lies the special gift of special races, or so it seems to myself Let me say a final word for the attraction and charm of our study.

Call it Anthropology, call it Folk-lore, the science of Man in his institutions and beliefs is full of lessons and of enjoyment. We see the path go by caves and rude shelters, by desolate regions and inhospi- table, by kraal and village and city. Verily, we may say, " He led us by a path which we knew not. Ends have been won, which were never fore- seen, but not by the means which we would have chosen.

But we must follow, and, as the Stoic says, if we turn cowards, and refuse to follow, we must follow still. Leland said he was struck very favourably with the extremely cathohc and Hberal tone of the address.

It was in consequence of not taking cognizance of that fact that the Oriental Congress, of which he was a member, came to grief The great object of folk-lore was to come to the truth and to get at the inner life of history.

Folk-lore was to history what colour was to design. They had to bring out of the past not merely the history of battles, but the story of the inner life that illuminated and coloured history. They must, however, during the course of these congresses, mutually consider each other's failings and weakness. He proposed a vote of thanks to the President for his admirable address.

Charles Ploix, of Paris, seconded the motion, which was carried by acclamation. Andrew Lang acknowledged the compliment in appropriate terms. The study of folk-tales and folk-songs, with which we have in this section more particularly to do, is, perhaps, the most generally popular of all the departments of folk-lore. The cause of this popularity is not far to seek. It arises less from the scientific interest of the problems to be solved, or of the results of the investigation, than from the beauty, the wildness, the weird enchantment of many of the tales themselves, and from the tender recollections awakened by them in almost every mind of the hours and feelings of childhood, of faces, of voices, and of scenes long since passed away.

Of course we have arrived at that pitch of scientific train- ing that we despise all this sentiment, and we should probably be unwilling to admit how far we have been at one time or another influenced by it.

Index talk:Transactions of the Second International Folk-Congress.djvu

The effect of such an advantage in obtaining re- cruits ought to be a large body of students, and much consequent' progress in the solution of the questions wherewith we have to deal.

But, although some progress has been made, it would be difficult to show that it exceeds the progress made in several other branches of folk-lore, — if, indeed, it will compare with it at all. If you die while doing that it is your own fault. You can't parry or dodge attacks from behind. Use hysteria on the top physical dps but use it on yourself if you have big problems in threat.

Heal yourself as much as you can so you won't depend on healers. Use your defensives in a clever way. Don't ever spam the keyboard. Use the rotation I designed or come up with your own rotation. Always remember that the mistakes of the tanks can wipe the raids in an instant. You are in no position to afk or to slack. Make sure you have more threat than the rest of the players.

Tanks normally don't have a rotation they have a "priority list" but I will give you what I usually use. Please note that there are 2 types: You do all this while spamming the RS button.

I don't suggest to macro rune strike because macro's are buggy. You have to manage your defensives in a wise way because you will surely need one when you least expect it. So, be sure to use them accordingly to the encounter but be clever and keep one or two for unexpected things e. I will explain each and every defensive and I will suggest you the cases when a particular defensive is needed.

I grouped the defensives in 3 groups so it can be easier to keep track of them. VB- gives you extra health and increases the healing through spells and effects. This def should be used when you're dipping very low and you need lots of heals to stay alive.

But it can save your life when you're out of defensives. I keep it only for the VDW encounter. AMS - this is the best magical defensive. You can also use it when you are in fire at LM or at Halion. SFF - actually this is a trinket but it's a must have which gives a great defensive. BT - It's the t10 4 pieces bonus. This should be used the most because of it's small CD.

This should be used in extreme situations.