with the hymn in Christian festivities. According to Scaliger, the first bishops were styled præsules, because they led the dance. Pious dances were customary in the churches till at least the 12th century. Banished at length from the sanctuary as according ill with the gravity of the sacred mysteries, they were still perpetuated till the 17th century in Spain, Portugal, and some other Catholic countries. Cardinal Ximenes permitted devotional dancing in church at Toledo; the Jesuit Menestrier related in 1682 that it was not then uncommon for the clergy to dance in the churches with the children on Easter day; and within a century, at Limoges, the people and clergy have danced together around the choir of the church of St. Leonard on St. Martial's day. The baladoir dances were early combinations of pagan ceremonies with Christian festivities, which were censured by Pope Zacharias in 744, but 3 of which (the May dance, the dance of Saint John, and the torch-light dance) remained in France throughout the middle ages as frenzied and extravagant processions, in which crowds of people, sometimes nearly naked, but crowned with flowers, marched hand in hand through the streets and churches, singing, dancing, and gambolling with such fury that only a resort to exorcism could check them. The ambulatory dances, many of them of Portuguese origin, were mediæval allegorical processions, such as those of the famous feasts of fools and of asses, presenting often a rude spectacle of the principal scenes in the life of Christ. With such solemnities the canonization of Cardinal Borromeo and the beatification of Ignatius Loyola were celebrated, the theme represented on the latter occasion being the siege of Troy.-The Mohammedan religion forbids both dancing and music, not only in the mosques, but even within the harem. It is only by special permission obtained at Constantinople that the master of a house is released from this law. Dancing is not one of the pleasures of paradise promised by the Koran. The dervises, celebrated for their fantastic dances, whirling upon their feet with extraordinary rapidity, sometimes holding lighted coals in their teeth, are condemned by the law and reproved by religion. The modern Christian sect of Shakers make their worship consist largely in dancing, which was originally of a violent and irregular character, abounding in leaps and shouts, but is now a simple and uniform movement around the hall of worship to the music of a hymn and of clapping of hands. In the 14th century the dance, banished from the cities, took refuge in the country and became the delight of peasants, who were excluded from the chivalric diversions of the nobles. In this way originated the picturesque rural dances, which in the next century were borrowed by the courts of Italy and France. Thus at the marriage of Charles VI., 6 mountaineers from the Pyrénées were introduced to perform one of their native dances; and at the festival given by Catharine de' Medici to the duke of Alva at

Bayonne there were troops of shepherds and shepherdesses, each of which executed the dances peculiar to their own district. Among the dances which have been successively favorites in France from the 16th to the 19th century are the branle, consisting of several persons joining hands, leaping in circles, and keeping each other in continual agitation; the minuet, introduced from Spain under the auspices of Catharine de' Medici, and of a slow and grave charracter; the pavane, also of Spanish origin, proud and stately as a hidalgo, in which the performers looked upon each other strutting like peacocks, and in which Margaret of Valois excelled; the gaillarde, a Neapolitan dance, of livelier movement than the preceding; the gavotte, which Marie Antoinette preferred and danced excellently, which was modulated to a quicker air after the Terror, was performed by two persons only, and abounded in salutations and reverences; the waltz, which was introduced by the triumphant soldiers of Napoleon from Germany; the contre danse, the country dance of England, which dethroned the minuet in France, by which Trenitz gained his successes in the salons of the consulate, and which after a long reign has but recently ceased to be à la mode; and the galop or galopade, the most rapid of dances, which had its origin in Hungary, made its first appearance at Vienna or Berlin about 1822, was introduced into France at the balls given by the duchess of Berry during the carnival of 1829, and which is famous as the furious and dishevelled gallop which terminates the masked balls at the French opera, and which Auguste Barbier has stigmatized in his verses. Other dances, once peculiar to particular districts, but most of which are now cosmopolitan, are the Scottish jig, the Portuguese modinha, the Spanish bolero, fandango, jota, and cachuca, the Basque step, the impetuous farandole of Languedoc, the polka, mazourka, redowa, and cracowiak, borrowed from the peasants of various Slavic countries, the cotillon by which Lauzun made his singular fortune, the schottisch which Cellarius made popular, and the simple ronde, the French national dance, by which the peasants celebrate annually the gathering of the harvests, and which is esteemed a symbol of union and strength. The gypsies are favorite dancers in Spain, and they render the ole, the jaleo de Xeres, and the fandango with inimimitable grace and passion. The ole especially delights the vehement Andalusians, and its charm consists in its rapid combinations of the most various motions, while the vivid gypsy eye glaring with delirium of transport holds the spectators entranced. The fandango is a love scene, consisting of successive approaches by the danseur, and retreats by the danseuse, till at last, tired of the contest, both parties approach, at first with hesitation, and then rushing with eagerness. Many of the Spanish dances are of an indelicate character, and are prohibited from the public stage. Fanny Elssler was forbidden in some of the cities of

Europe to dance the jaleo de Xeres. Dancing exists among all savage peoples which travellers have visited, and negroes on the African coast have been said to throw themselves at the feet of a European playing on a fiddle, and to beg him to desist unless he would tire them to death; for while he played they could not cease dancing. Dancing was one of the principal amusements of the American aborigines, being more common among them than in any civilized society. It entered into their forms of worship, their martial celebrations, and their mode of entertaining strangers of distinction. The term scalp dance designates a custom, prevalent especially among the Sioux, of dancing for 15 nights in succession around the scalps brought back by a war party. They dance in a circle, with their heads adorned with ostrich feathers, leaping, yelling, brandishing their weapons, boasting their prowess, distorting their faces, and imitating all the fury of battle. This celebration is usually by night, by the light of blazing torches. Young women may assist by chanting in chorus, or by standing in the centre of the ring, but are rarely permitted to join in the dance. (See also BALL and BALLET.)

DANCING DISEASE, or TARANTISMUS, an epidemic nervous affection, apparently allied to chorea, occasionally prevalent in Italy and other countries in the south of Europe. It was long supposed to be caused by the bite of a large spider, the aranea tarantula; but as scarcely any of those affected with it had any consciousness of having been bitten by a spider or any other insect, and as it has been in every instance propagated mainly by physical contagion, like chorea, demonomania, and other kindred affections, there is every reason to believe it originated from the same causes. The tarantismus was first noticed in the 15th century, a period rife with cerebral and nervous affections, and is thus described by Baglivi: "When any are stung (or attacked with the disease), shortly after it they fall upon the ground, half dead, their strength and sense going quite from them. Sometimes they breathe with a great deal of difficulty, and sometimes they sigh piteously; but frequently they lie without any manner of motion, as if they were quite dead. Upon the first sounding of music the forementioned symptoms begin slowly to abate; the patient begins slowly to move his fingers, hands, feet, and successively all parts of the body, and as the music increases their motion is accelerated; and if he was lying upon the ground, up he gets (as in a fury), falls a dancing, sighing, and into a thousand mimic gestures. These first and violent motions continue for several hours, commonly for 2 or 3. After little breathing in bed, where he is laid to carry off the sweat, and that he may pick up a little strength, to work he goes again with as much eagerness as he did before, and every day spends almost 12 hours by the clock in repeated dancing; and, which is truly wonderful, so far is he from being wearied or spent by this vehement exercise, that, as they VOL. VI.-16

say, it makes him more sprightly and strong. There are, however, some stops made; not from any weariness, but because they observe the musical instruments to be out of tune; upon the discovery of which one could not believe what vehement sighings and anguish at heart they are seized with, and in this case they continue till the instrument is got into tune again, and the dance renewed. This way of dancing commonly holds 4 days; it seldom reaches to the 6th." Other observers speak of those affected with tarantismus as howling like dogs, leaping, running wildly about, stripping themselves of their clothing, expressing a like or dislike for particular colors, "and never better pleased than when soundly drubbed on the breech, heels, feet, or back." The attack was frequently followed by melancholy, the lypemania of the medical writers, under the influence of which those affected sought solitary and deserted places, graveyards, and the like, and there remained for several days. Music, generally on the guitar, violin, or dulcimer, was the established prescription for the disease. The dancing mania was very likely to recur at the anniversary of the attack.

DANDELION (Fr. dent de lion; leontodon taraxacum, Linn.), a well-known plant, with a perennial root and bitter milky juice, the leaves of which when blanched are used as a salad; the root also is sometimes roasted, and used as a substitute for coffee, or to adulterate that substance. Under cultivation, the plants are forced to extraordinary size, to vend in the spring for a popular and much esteemed pot herb under the name of greens. In medicine, the expressed juice, especially of the root, is employed for its aperient, detergent, and strongly diuretic properties, and should be used while fresh. The flowers of the dandelion are very conspicuous in the meadows and grassy fields in early spring, and are hailed as the harbinger of warm weather and returning heat in the north. The common and generic names, both meaning lion's tooth, were given from a fancied resemblance of its single florets.

DANDINI, the name of a family of Florentine painters: CESARE, born in 1595, died in 1658; VINCENZO, brother of the preceding, born in 1607, died in 1675; PIETRO, a son of Cesare, born in 1646, died in 1712, an artist of considerable genius, who had a peculiar talent for imitating the works of the old masters, particularly those of the Venetian school; and OTTAVIANO, a son of the preceding.

DANDOLO, ENRICO, doge of Venice, member of a patrician Venetian family, which traced its origin to the Roman era, born about 1110, died June 1, 1205. He served the republic in many capacities, and at one time was sent as ambassador to Constantinople. His high rank did not, however, protect him from outrage, and at the command of Manuel Comnenus, he was nearly deprived of sight by having his eyes burned with hot irons, applied, as some historians relate, by the emperor himself. He

was appointed doge in 1192, when he was above 80 years of age, but he still retained all the fire and vigor of youth. During the 4th crusade, the French barons, under Baldwin of Flanders, applied to Venice for aid. After some delay, the doge himself urging the suit of the French ambassadors, the necessary ships were supplied on condition of 85,000 marks of silver, about $850,000, being paid down before the expedition set sail. Great difficulty having been experienced in raising all the money, it was proposed to capture and pillage Zara, a city on the Adriatic which had refused to join the league. Zara was accordingly taken and sacked, and the booty proving amply sufficient for all expenses, the expedition, diverted from the real object of these religious wars, vengeance against the infidel, set sail for Constantinople, on the pretext of enabling young Alexis Angelus to restore his father, the rightful emperor, who had been deposed by his own brother. The city was defended by immense fortifications, by deep fosses and strong walls, by massive chains stretched across the harbor, and by 478 towers placed in a circumference of 18 miles. The aged doge, displaying the gonfalon of St. Mark's, animated his followers, the city was taken, the usurping emperor fled, and the rightful monarch was restored. But when he and his young son were treacherously murdered, and the patriarch of Constantinople driven into exile, the city was again taken and given up to pillage (1204). Dandolo died the following year, and was buried beneath the dome of St. Sophia.-There were 3 other doges of the same family: GIOVANNI, who reigned from 1279 to 1289; FRANCESCO, from 1328 to 1339; and ANDREA, from 1343 to 1354. The last incurred the jealousy of the Genoese by his endeavor to establish commercial relations between Venice and Egypt. Hostilities arose between the 2 states, and, in concert with the Byzantine emperor and Aragon, Dandolo destroyed the Genoese fleet at Cagliari (Aug. 29, 1349). Giovanni Visconti, the new ruler of Genoa, sent Petrarch as ambassador to Venice to negotiate for peace; but, notwithstanding the friendly relation that existed between the poet and the doge, Andrea anew declared war against Genoa in 1354, shortly before his death. He was also one of the earliest historians of Venice. He left a Latin chronicle which comprises the history of Venice from the earliest times to 1342, and compiled a portion of the Venetian laws. A new edition of the Liber Albus, treating of the relations of Venice with Turkey, and of the Liber Blancus, treating of those with the states of Italy (both based upon the chronicles and code of laws left by Dandolo), appeared in Germany in 1854.

DANDOLO, VINCENZO, an Italian chemist, and for a short time governor of Dalmatia, but not a member of the above family, born in Venice, Oct. 26, 1758, died there, Dec. 13, 1819. After completing his studies at the university of Padua, he established himself as chemist in his native city. His principal work, "Funda

mental Principles of Physical Chemistry, applied to the Formation of Bodies and to Natural Phenomena," appeared in 1796, and passed through 6 editions. At the outbreak of the revolution, he was one of those who were deputed by the people to solicit Bonaparte's protection; but by the treaty of Campo Formio, Venice fell into the hands of Austria, and Dandolo, rather than render allegiance to this power, established himself at Milan, which at that time became the capital of the Cisalpine republic. In 1799, when the Russians invaded the town, Dandolo betook himself to Paris, where he published a philosophical work on the regeneration of mankind. Afterward he devoted himself to agricultural and industrial pursuits near Milan; and on Napoleon's annexing Dalmatia to his kingdom of Italy, he appointed Dandolo governor of that province, over which he presided until 1809, when it was allotted to Illyria. He then returned to Venice, with the title of count conferred upon him by the French emperor, and ceased to take any further part in public affairs except in 1813, when he cooperated in quelling the insurrection which had broken out in a neighboring district. Dandolo translated many of the leading French chemical works into Italian, and, apart from his original productions on the same science, conferred a great service upon Italian silk industry and œnology, by his works on the silkworm and Italian wines.

DANE, a S. co. of Wis.; area, 1,235 sq. m.; pop. in 1855, 37,714. The surface is moderately hilly, and the soil calcareous and fertile. In the central part lie some sheets of water called the Four Lakes, the largest of which is 6 m. long. They are connected by short channels, and have their outlet through Catfish river. In the western part of the county is a hill about 1,000 feet high, called Blue Mound. The greater part of the land is occupied by prairies and oak openings. In 1850 the productions were 347,250 bushels of wheat, 122,290 of Indian corn, 243,601 of oats, and 266,214 lbs. of butter. There were 4 churches, and 2,707 pupils attending public schools. Organized in 1839. Three railroads centre at Madison, the capital of the state and county.

DANE, NATHAN, an American jurist, born in Ipswich, Mass., in 1752, died in Beverly in 1835. He entered Harvard college in 1774, was graduated in 1778 with high reputation, studied law in Salem, Mass., and began practising in the adjoining town of Beverly in 1782, where he resided until his death. He was among the most eminent lawyers in New England, and was repeatedly placed by his fellow citizens in offices of great importance. He was in 1782, '83, '84, and '85 a member of the house of representatives of Massachusetts; in 1785, '86, and '87, a delegate to the continental congress; in 1790, '94, '96, '97, and '98, a member of the senate of Massachusetts; in 1795, a commissioner to revise the laws of that state; in 1811, to revise and publish the charters which had been granted therein; and again in 1812, to

make a new publication of the statutes. In 1794 he was appointed a judge of the court of common pleas for Essex co., Mass., and took the oaths of office, but almost immediately resigned. In 1812 he was chosen an elector of president of the United States; in 1814 he was a member of the Hartford convention; and in 1820 he was chosen a member of the convention for revising the constitution of Massachusetts; but a deafness which had been growing upon him for some years had at this time so much increased, that he declined for this reason to take his seat in the convention. He was not eloquent, either at the bar or in legislative bodies; nor did he, perhaps, possess any of the attributes of genius. But he had great good sense and a sound judgment, and was faithful to all his duties, and every one felt perfect confidence in his industry, discretion, and integrity. As a lawyer, he was among the most learned in his province, and his large and diversified experience gave him great ability and success in the conduct of cases. He was among the most laborious students that this country ever produced; and he attributed his capacity for continuous toil to his having strengthened his constitution by working on his father's farm like any laborer until he was 21 years of age. While he was a delegate from Massachusetts to the continental congress in 1786, the best method of providing for the government of the vast territory owned by the confederacy north and west of the Ohio river came into consideration. It was determined to do this by an ordinance which should establish with much detail not only the foundation of that government, but the leading principles which should prevail in the systems of law and public policy to be in force there. The drafting of this instrument was intrusted to Dane; and it was adopted by congress without a single alteration, on July 13, 1787. The clause in it which has been the subject of most frequent and emphatic remark is that which provides "that there shall be neither slavery nor involuntary servitude in the said territory." The name of the "Northwest Territory" was given to it; and it comprehended all the territory at that time belonging to the confederacy northwest of the Ohio. Not long before his death, he stated in conversation that not until this ordinance was on the eve of enactment did the thought occur to him of inserting in it this clause respecting slavery. He incorporated in this ordinance a prohibition against all laws impairing the obligation of contracts, which the convention that formed the constitution of the United States, a few months afterward, extended to all the states of the union, by making it a part of that constitution. From 1823 to 1829 he published his "Abridgment and Digest of American Law," in 9 large octavo volumes. This work will always be a storehouse to which all must resort who desire to become acquainted with the origin and history, and what may be called the fundamental principles, of the law of this country. In 1829 he imparted new vigor

and life to the law school in Harvard university, in Cambridge, by giving $10,000 (adding $5,000 more in 1831) for the foundation of the Dane professorship of law, with the request that his friend Judge Story should hold the office, which he did until his death. During 50 years he devoted his Sundays (the hours of public worship, of which he was a regular attendant, alone excepted) to theological studies, generally reading the Scriptures in their original languages.

DANEGELT (Sax. gelt, money), an ancient tax paid by the Saxons in England, either for buying peace with the Danes, or for making preparations against the inroads of that nation. It was first paid in the year 991, when a band of Northmen attacked Ipswich, and advanced through an unguarded country as far as Maldon. Instead of meeting the enemy in the field, King Ethelred accepted the counsel of his nobles, and purchased the retreat of the invaders by a bribe of £10,000 in silver. This soon became a permanent tax under the name of Danegelt, raised by an assessment upon landed property. The last instance of its payment was under Henry II. in 1173.

DANICAN, FRANÇOIS ANDRÉ, better known as PHILIDOR, a French composer and chessplayer, born at Dreux, Sept. 7, 1727, died in London, Aug. 30, 1795. His father and grandfather were musicians, and the latter, who was flutist to Louis XIII., received from that monarch the surname of Philidor, which had been borne by a celebrated hautboyist of the time, and this name was retained by his descendants. André was admitted at an early age as chorister in the chapel of Louis XV., studied composition under Campra, and at 15 years of age produced a motet for a full choir, which was performed before the court at Versailles to the great satisfaction of the king. Upon leaving the chapel he supported himself by teaching and copying music, and in 1745 commenced a tour through Germany, Holland, and England, in the course of which he exhibited his skill in the game of chess, which he had a short time before begun to cultivate. He returned to Paris in 1754, and devoted himself chiefly to his profession. Failing in an attempt to receive the appointment of maître de la chapelle, he wrote for the opéra comique with considerable success. In 1777 he revisited London, where he published his treatise on chess, his skill in which he turned to a very profitable account. He continued to compose for the comic stage, and produced airs and choruses for the Carmen Seculare of Horace, performed in London in 1779; but the last 10 years of his life were almost entirely devoted to his favorite game, which had become a passion with him. In Paris he played at the café de la régence, where the greatest players in France assembled, and in London at Parsloe's club in St. James's street. At both places he maintained a supremacy which his contemporaries rarely disputed on equal terms, and which reached its highest point when he performed what was then con

sidered the marvellous feat of playing 3 simultaneous games blindfolded, against skilful antagonists, each of whom he defeated. A month before his death he played 2 games in the same manner, and was again successful. His death was hastened by grief, occasioned by the refusal of the French government to allow him to return to his native country. Danican's mental powers were exercised almost exclusively in chess or music. In other respects he was of less than ordinary intelligence, or, as Laborde once said of him: "He has no common sense; it is all genius." His treatise on chess has been frequently republished in foreign languages. DANIEL (i. e. God is my judge), a prophet in the Chaldean and Persian period of sacred history. He was descended from one of the highest families in Judah, if not even of royal blood. Jerusalem is supposed to have been his birthplace. At the age of 12 or 16 we find him in Babylon, whither he had been carried with 8 other Hebrew youths of rank, Hananiah, Mishael, and Azariah, at the first deportation of the people of Judah in the 4th year of Jehoiakim. He and his companions were selected for the purpose of being instructed in the language and literature of the Chaldeans, with a view to their being employed in the service of the court. On this occasion the names of all 4 were changed, and Daniel was henceforth called Belteshazzar, i. e. prince of Belus or Bel. After the lapse of 3 years we find him interpreting a dream of the king so much to his satisfaction that he rose into high favor, and was intrusted with the governorship of the province of Babylon, and the head inspectorship of the sacerdotal caste. Considerably later in the reign of Nebuchadnezzar, we find Daniel interpreting another dream of his, to the effect that in consequence of his pride he would be deprived for a time of his reason and his throne, and after being exiled from the abodes of men, would be eventually restored to his senses and his rank. Under the immediate successor of Nebuchadnezzar, Evil-Merodach, the prophet seems to have been forgotten. No mention is made of him during this reign, or in the short reign of his successor; and in the last Chaldean reign he is mentioned in connection with the closing scene of Belshazzar's life. Belshazzar having had a remarkable vision of a handwriting on the wall, which none of the wise men of the Chaldeans could read and interpret, Daniel, at the instance of the queen mother, who remembered his former services, was called in and read the writing, and announced to the king the impending catastrophe of his empire. Under this reign, Daniel had two of his prophetic visions (ch. vii., viii.). After the conquest of Babylon by the united powers of Media and Persia, Daniel devoted himself during the short reign of Darius the Mede to the affairs of his people and their possible return from exile, the time of which, according to the prophecies of Jeremiah, was fast approaching. The elevation to which he was now raised was not beheld without malice and envy, and

his enemies resolved if possible to compass his overthrow. They, therefore, under plausible pretences, secured the passage of a law that no one in the realm should be allowed for a certain time to offer any petition to any god or man except the king, on penalty of being thrown into a den of lions. Daniel, as they anticipated, was the first to disregard this law, by continuing his regular habit of worshipping God in prayer 3 times a day with his window open. The consequence was, that Daniel was cast into the den of lions, but was miraculously preserved; and this was the means of his being raised to more exalted honor (ch. vi.). He had at last the happiness to behold his people restored to their own land. His position at the court of the Medo-Persian government gave him the opportunity of rendering material aid to this end. Beyond the 3d year of Cyrus, during which he had another series of remarkable visions (ch. x., xi., xii.), nothing further is known of him.-The BOOK OF DANIEL takes its name not only from the principal person in it, but also and chiefly from him as its author. It occupies, however, but a third rank in the Hebrew canon, being inserted not among the prophets, but in the Hagiographa, for which various reasons have been assigned by the learned. Among these, the most probable is, that the book was originally classed with the prophets, but that at a later period, say in the first 3 centuries A. D., when the disputes arose between the Christians and the Jews about the Messiah, the latter felt themselves to be so pressed by the prediction in Dan. ix. respecting the 70 weeks, that they sought to give the book a lower place than it had occupied before, and thus, by detaching it from its connection with the other prophets, to diminish the force of the argument that Jesus of Nazareth was the Christ. The genuineness and authenticity of the book of Daniel were for a long time unquestioned in the church, Porphyry, a learned adversary of the Christian faith in the 3d century, having been the first to assail its authority. His objections were answered by Eusebius, Apollinarius, Methodius, and Jerome. No further attack was made until the 17th century, when the question was raised whether the whole book was written by Daniel. But in more recent times the genuineness of the book has been questioned or denied in whole or in part by men of high repute in the German school of criticism, such as Corrodi, Gesenius, Dereser, Scholl, Lengerke, Eichhorn, DeWette, Griesenger, Bertholdt, Bleek, Ewald, Hitzig, and Kirms. It has been defended, on the other hand, by the English writers generally, and among the Germans by Staüdlin, Beckhaus, Jahn, Hävernick, Hengstenberg, and others; but more especially by Hengstenberg, whose "Authenticity of Daniel" goes over the whole ground, and embodies the ablest defence of the book that has yet appeared. For a detailed view of all the arguments employed on both sides in this controversy, the reader is referred to Mr. Barnes's introduction to his "Notes on Daniel."