DRUSE. virgins? They are the Limits of the Call to Existence [hudud dawati 'l wujud]. What are the five foolish virgins? They are the Limits of the Law [of Mohammed]. What are the True Letters? One hundred and sixty and four in number, and they are the Ministers [dátís], the pure, the broken; they are the Prophets which appertained unto our Lord El Hákim. What are the False Letters? They are twenty and six, and they are Iblís the guide, and his wives and children. They are Mohammed and Alí, and his children, the twelve Imáms, whom the Mutáwelahs [called Motwalis by Volney] acknowledge. What are the three Limits which thou canst neither distinguish nor discover, except in the time of Cáyimu'z-zamàn, who is Hamzah? They are the Intention [irádah], the Will [meshyeh], and the Word [kelimeh]; and they were John, Matthew, and Mark, in the age of the Messiah; they were El Mocdád, Madûún ibn Yásir, and Abú Durr el Afárí;† and in the age of Hamzah, they were Ismáíl, and Mohammed el Kelimeh, and Alí Bohàu'ddín. How is it said in the Epistle of Khomár ibn Jeïsh es Suleïmání, that he was the brother of our Lord? (to whom be praise!) Our Lord manifested himself, and made himself to appear outwardly to be born of his [supposed] father; when Khomár saw this, he thought that he was his brother, and that [El Hakim] was really born. This was [so] outwardly, till Khomár increased in error, and the sentence against him was passed, and he [El Hákim] caused him to be slain. (See De Sacy, 1. c. ii. 359.) What is the meaning of our Lord's having ridden upon an ass without a turban? (De Sacy, Chrest. Arab. ii. 84.) His ass was a type [mithal] of the speaking [Prophet] [e'n-nátic], and his riding upon it, a sign of the destruction and abrogation of the Law [el-sheriah]. Lo! the Corán hath said (xxxi. 19, ed. Maracc.) in attestation of the truth of this, "Verily the most hateful of voices is the voice of asses;" i. e. of the prophets who publish the outward Law, [esh-sheríâtu' z-záhirah, i. e. the literal interpretation of the Corán See De Sacy, Chrest. Arab. ii. 373.] What was the meaning of our Lord's clothing himself in black wool? This was a garment of mourning, in order to show the affliction which fell upon his servants the Unitarians after him. What are those buildings in Egypt which are called pyramids [al-ahrámát]? These pyramids were built by our Lord, (praise be unto him :) he designed them for Wisdom. What is the Wisdom in them? On account of the pilgrimage and the covenants which our Lord (praise be unto him!) hath ratified unto all creatures, [lit. el-âálimein the two worlds,] when he placed them there, that they might be preserved till the day of his second coming. What was the cause of his manifestation under every law [sherídh, i. e. revealed law.] The cause was that the Unitarians might be strengthened, in order to confirm them in the worship of El Hákim, and make them know that it is he who established the law; but they did not put their trust in him. How do the souls return unto their bodies? Whenever a man dies, a man is born; and the world is thus [maintained.] Who are the Limits [el-hudúd]? DRUSE. They are the five Ministers* [el-wuzerà]. Who is the Cayimu'z-zamàn? (the Chief of the Age.†) Hamzah son of Alí. What is the name of the Moslims? El-tenzí], [i. e, the "Revelation" here used for the literal interpretation of the Law. See De Sacy, de Tenzil et Tawil in Comment. Soc. Reg. Gætting. tom. xv.] What is the name of the Christians? El-táwil, [i. e. “the Interpretation," here signifying the allegorical sense. See De Sacy, ubi suprà.] I mean those who are masters of the word of the Gospel, and of the meaning of the Revelation; I mean that they say the Corán hath been sent down from Heaven. What befalls the intelligent [man (el-áákil) i. e. a Durzì of the higher order] when he committeth fornication? If he repent, he passeth seven years in humiliation, and goeth about unto the óccál weeping: but if he repent not, he dieth an apostate, an unbeliever. How do we show that the faith in El Hákim is the truth, and every other faith vain [bátil]? This discourse is heresy, and want of faith in El Hákim; since all the Unitarians have covenanted [ashratú] for themselves in the writings of the covenant [mithác], to deliver up all their possessions, their soul and body, hair, head, and face [jahr], into the hand of El Hákim, without any question or debate; for they are his servants; and when a man saith any thing contrary to this, he falleth into abnegation, and apostasy, that is unbelief, as it is said in the Discourse concerning Submission and Resignation‡ [Risálatu l-ridá wa 'l-taslím], by Hamzah the servant and slave [i. e. the inherited and acquired slave] of our Lord. This is a fixed matter. What [came to pass] after our Lord disappeared? He wrote the Charters [el-sijill], and hung it up at the gate of the Mosque, and called it the suspended Charter. What is said concerning Mohammed, who used to say that he was the son of our Lord? This man was the son of whoredom, for he was the son of a female slave, a handmaid; but he [El Hakim] used to say outwardly [i. e. according to the literal meaning of his words] that he was his son. How did he [Mohammed son of El Hakim] act when El Hákim had disappeared? He arose and sat upon his throne, and said [I am] the son of El Hakim; worship me as ye worshipped my father. What did they then say unto him? Hamzah (praise be unto him) said unto him, "our Lord El Hákim neither begot, nor was begotten." [Then] said Mohammed, "of whom then am I the son?" They therefore said unto him, we know not." Then he said, "I then am the son of whoredom;" wherefore Hamzah said unto him, "thou hast said; and against thine own self hast thou borne witness!" Who was Mohammed, apparently [záhirán] the son of El Hákim? He was Mohammed the son of Abdu'llah. How [was it] that he [El Hakim] made him his son outwardly, [i. e. apparently,] and did not slay him? This was done under wisdom, that affliction might arise under his hand, so that the servants of El Hakim might be tried, and that their reward might be increased. But the polytheists 66 See De Sacy, Chrest. Arab. ii. 376. n. (42.) Ibid. 1. c. ii. 379. ‡ Al ridá wa'l taslim is a phrase which, in their figurative style, signifies the Religion of the Druses. See De Sacy, Chrest. Arab. ii. 380. § Inserted and translated in De Sacy's Chrest. Arab. i. 263, ii. 335. Or, "the son of El Hakim said," but most probably and, I has been accidentally omitted. 2 R DRUSE. [el-mushrikin,] are those among them who are not firm, and those who have departed [from the Faith.] What is the meaning [el-murád of these [words,] "Genii and Angels" in the Book of the Wisdom of Hamzah [Kitábu hikmeti Hamzah]? The meaning is that the Genii, Satans, and Iblíses, [i. e. Devils] are those men who have been disobedient to the call of our Lord, El Hákim. With respect to the Satans, they are souls without a body: but by the Angels are signified the Unitarians who give ear and answer to the call of El Hákim bï-emri-hi.* He is the Lord to whom worship is due in every age. † What are the Ages [el-adwár]? They are the Laws [Sharay?] [delivered] by the Prophets, they of whom the outward people [i. e. those who know nothing but the literal interpretation of the Scriptures] say, that they are Prophets; such as Adam, Núh [Noah], Ibráhím [Abraham], Músá [Moses], I^sá [Jesus], Mohammed, and Sâíd. All these were one single spirit [ferd rúh], but it was transferred from body to body. They were likewise the accursed Iblís, and Háris, son of Turmáh, who is Adam the rebel whom God drove out of the garden [el-jennah], I mean [that] our Lord removed him from the knowledge of his unity. What were the rank and wages [wazifah] of Iblis in the presence of our Lord? He was exalted [dzíz] before him; but he magnified himself and would not obey Hamzah the Chief Minister; he, therefore, cursed him and drove him out from the call § [or preaching] in the garden [of Eden]. Who are the Archangels, the bearers of the throne of the Lord? They are the five Limits [el-hudud]; that is, Jabrayil [Gabriel], who is Hamzah; Míkáyíl [Michael], who is the second brother; Isráfil, Azráyíl, and Motattarún. Jabráyíl is Hamzah; Míkáyíl, Mohammed son of Weheb; Isráfil, Salámah son of Abdu'l Wehháb; Azráyíl, Boháu'd-din; Motattarún, Alí son of Ahmed. These are the five [Wazirs] Ministers, who are called the second Forerunner [El sábic], the Body, the Gate, the Vision [el-khayál]. Who are the four Wives || [huram]? They are Ismâíl, Mohammed, Selámah, Alí; they are likewise the Word, the Soul, Boháu'd-dín [and] Abú'l Khaïr. Why are they I called the Wives? Because Hamzah [is in] the place of a husband and they are his wives [niswán], since they are with respect to him in the place of wives, from their obedience to him. How is the Gospel which the Christians have; what do we say concerning it? The Gospel is true. It came from the mouth of the Lord, the Messiah, that is Selmán the Persian, in the age [daur] of Mohammed, he is also Hamzah son of Alí, but the false Messiah, who was born of Meryem [Mary,] he verily was the son of Yusuf [Joseph.] Where was the true Messiah, when the false one was with the disciples? He was with him in the whole of his disciples; he spake in the Gospel; and he taught the Mes By his own command, instead of bi-emri'llah, (by the command of God,) because he was himself God. El-adwár," the ages or revolutions of time," signify the different revelations made by the various Incarnations of El Hakim (see De Sacy, Chrest. Arab. ii. 382,) as appears from what follows. Mehdi Said ibn Ahmed, founder of the Fatimi dynasty; see De Sacy, Chrest. Arab. ii. 382. These are the seven Nátic or speaking Prophets mentioned above, who were attached to the seven sámit or silent Prophets. Dawah, the Call, here means the initiation into the Unitarian Sect or Doctrine; see De Sacy, Chrest. Arab. ii. 374. Hurami 'l-imám, Wives of the Leader; see De Sacy, Chrest. Arab. ii. 384.; Adler, Mus. Cufic. Borg. i. 124. siah the son of Yusuf, saying unto him, "Do this and DRUSE. this ;" and he gave ear unto him: but when he opposed the word of the true Messiah, he [El Hakim] cast the hatred of him into the heart of the Jews, and they crucified him. What befell him after the crucifixion? They laid him in a grave, and the true Messiah came and stole him from the grave, and deposited [tamara] him in the garden, and said unto men that the Messiah was risen from the dead. Why did he do this?* In order to establish the Faith of the Christians, and to confirm them in their knowledge. Why did he deal thus, so that the madness of unbelief was increased? He dealt thus, indeed, that the Unitarians might be hidden in the Faith [i. e. among the followers] of the Messiah, and that not one among them should be known. Who was he who rose from the grave and went in unto his disciples when the doors were closed? The living Messiah who dieth not; that is, Hamzah, the servant and bondsman of our Lord, [properly the inherited and acquired slave.] Who revealed the Gospel and published it? Matthew, Mark, Luke, and John, who are the four Wives [el-huram] whom we mentioned before. How [cometh it to pass] that the Christians do not acknowledge the Unity? Because God, that is, El Hákim bï-emri-hi hath so ordained it. How can God be pleased with evil and unbelief? It is the way of our Lord, (glory be unto him!) He leadeth men into error and guideth men [in the right path] as he saith in the Corán (lxvi. 3.): “He made known a part and he withheld a part." If then unbelief and error be from him, (may he be exalted!) why doth he punish them [the Christians, with eternal punishment?] He punisheth them because their disobedience giveth occasion for his deceiving them. How could the man deceived yield obedience when the matter had been made dark unto him; as he hath said in the Córan, "We have made [it] dark unto them, and we have laid a stratagem for them ?" No question shall be asked concerning this, for it is the dealing of El Hákim with his servants. No question should be asked concerning it, for he hath said [in the Corán] “Let not a question be asked concerning that which he hath revealed, but they will ask!" What is the meaning of the dances of vain fellows,† the games with whips, the mention of the members of man and of woman [áhálíl wa'l-furúj] in the presence of our Lord El Hákim? (to whom be praise!) This was done according to the Absolute Wisdom [issuing] from him, which will be made manifest after a season. What is this Absolute Wisdom? The dances signify the [divine] Laws and the Prophets; for every one of them abode [on earth] [each] in his time, and leaped, and was mighty in [the fulfilment of] his commands, and [then] rested. What is the game with whips? The game with whips bringeth pain, but doth no injury. It signifieth knowledge [ilm] for it neither bringeth evil nor good. What is the mention of the members of man and of woman, What part of wisdom is signified by it? It signified his condition, not his place; for the body of the man is strengthened and Leish âmel heïk. Leish for li-eyi sheiyin," wherefore," is a common phrase in the vulgar Arabic; heïk for hákudhà is rarely met with in books, and not to be found in our Dictionaries. + Battálin, explained by mushâbedin,“ jugglers,” in the parallel text quoted by Alder, Mus. Cufic. i. 111. Batala, probably a play upon the words; but the whole passage is obscure, and, beyond a doubt, has among the Druses .n allegorical sense. DRUSE turned towards that of the woman, [el-ihlil yucawwi wa-yamalu'l hareketa âlà ferju'l meráati,] and in like manner doth our Lord Hákim (be his majesty glorified!) overcome by his power those who join other Gods unto him, [i. e. polytheists,] as we have seen in the Discourse which is called the Truths concerning jests, [Hacayicu'l hezl.] Why did Hamzah, the son of Alí, command us to hide Wisdom and not to lay it open? Because in it are the secrets of our Lord and his Covenants; and it is not needful for us to lay it open unto any one; for in it is the salvation of souls and the life of spirits. But perchance we are covetous, in that we desire not all men to be saved. This is not through the way of covetousness; but all ground of excuse [dawà] hath been taken away; the door is shut to [see Luke, xiii. 25;] he who hath not believed, hath not believed; he who hath believed, hath believed; and every thing is worthy of praise, and beautiful. He hath abrogated the Fast, because the speaking Prophet [el-nátic] hath arisen and fasted; but contrition of spirit and fasting at another time, are profitable [melih] because it bringeth us near unto our Lord. What is the meaning of " And the abrogation of them," [i. e. of the Fast, Almsgiving, &c. ?] Among us alms [sadacah] [should be given] to our brethren the Intelligent among the Unitarians, [el-óccál]; but to others they are forbidden, and will not be allowed for ever. What is meant by going to hold Sessions in the Cell, [el-khalwah, i. e. the retreat] and Contrition of Spirit? The going [will continue] till El Hákim shall have come to bestow gifts upon us according to that we have done, and to establish us in this world, as Wazírs, Páshás, and Placemen! Druze II. Whoever confesseth that he hath not in heaven any DRUSE Written in such and such a month, of such and such a year, of the year of our Lord (be his memory glorified!) and of his slave Hamzah, son of Alí, son of Ahmed, the guide of those who answer when called, and the inflictor of vengeance on those who worship more than one God, and on the apostates, by the sword of our Lord (be his memory glorified!) and by the power of his sole majesty. These documents afford an indisputable evidence of the real character of the doctrines of Hamzah, and are alone sufficient to prove, that the destructive consequences so powerfully depicted by M. de Hammer in his History of the Assassins, (p. 29, 30, 34-41, 45, 52-56, 330-341,) as resulting from them, have not been exaggerated. But it must not be supposed that the subject has been exhausted in this imperfect essay. We have here only a glimpse of the system worked up by these artful men, whose object was the subversion of every moral and religious principle. The catechism here given, is, probably, an extract from a more copious one, destined for the lower classes of candidates, as that just published by Bishop Adler (in the Museum Cuficum Borgianum) was calculated for such as had made a greater progress. The latter, therefore, draws aside a larger portion of the veil by which these iniquitous mysteries are concealed from the uninitiated eye, and shows what just ground Burckhardt had for believing the report which he had heard (200, 202,) of the proneness of the younger Druses to the commission The Covenant [made with] the Vicegerent of the Age of incest. From Dr. Adler's account of their doctrines [Hamzah.] I put my trust in our Lord El Hákim, the one, sinCovenant. gle, eternal, void of pair or number. or to come. Such an one, son of such an one, being sound of mind and body, master of his actions, obeying without unwillingness or compulsion, confesseth by the present confession, by which he bindeth himself and beareth witness that he is bound in spirit [as well as in body] to renounce all sects, professions, religions, and faiths, with all their different [doctrines] and not to acknowledge any except obedience to our Lord El Hákim, (be the mention of him glorified!) Obedience is service, [i e. worship.] He [NN] will not, therefore, worship together with him [El Hákim] any other past, present, He now verily delivereth up to our Lord El Hakim (be his memory glorified!) his soul and body, possessions, and children, and all that he hath. He approveth of all his commands to him or concerning him, without doubt or denial, in respect to any of his dealings with him, whether they bring unto him pain or pleasure. If he return from the Faith of our Lord El Hakim (be his memory glorified!) to which ne hath bound his soul by this writing, and hath borne witness that he is bound in spirit, or if he disclose it to any other [person,] or disobey any of his [El Hákim's] commands, he can have no part in [the mercies of] the Creator who is worshipped, and he is cut off from all the Limits [el-hudúd, i. e. from all the Ministers of El Hakim, and the benefits derived from them] and hath justly deserved the punishments of [hell] fire from the Most High, (be the mention of him glorified!) and religious usages, (Mus. Cuf. Borg. 115,) several particulars may be collected either unnoticed, or less satisfactorily authenticated, by preceding writers. Among these we may observe: 1. The division of the Druses, both men and women, into two distinct classes, the Juhhál, or ignorant, and the Occál, or intelligent. The latter being the initiated, the former those whose principal, if not sole, merit consists in retaining the Belief in El Hákim, and concealing their real faith under the covering of a conformity to the dominant religion. 2. The apparent abstinence, especially from oaths, practised by the óccál. Cultu, "I have said," is the strongest affirmation they use. Externally, their life is a series of privations; internally, a glut of sensual indulgencies. 3. The blue cassock, and partycoloured jacket of goat's-hair, worn by the first, distinguish them from the second, who are usually clad in white, and never bear arms. 4. Their Cells [khalwah] or oratories, placed in high and unfrequented spots, which none but the initiated are allowed to enter. 5. The image of a calf, the emblematical representation of El Hakim, their God, kept concealed in a chest, in the most secret part of the Khalwah. 6. Their religious meetings there on Fridays, which are succeeded by a meal of fine bread and grapes. 7. Their High Priest, or Imám, who is chosen by all the community; and who, when duly elected, appoints their religious services, and is honoured with the most submissive deference. "The origin of these errors," says Bishop Adler at the conclusion of his paper on the Druzes, (p. 148,)" it would not be difficult to investigate, were not such an DRY. DRUSE. undertaking foreign to our present purpose. We shall merely observe, that there is a very great resemblance between the laws of the Druzes and the Mohammedans, and that the opinions of both respecting Christ were derived from the errors of the principal Eastern heretics, Cerinthus, Carpocrates, and the Manichæans." M. de Hammer has entered more largely into the same topics; and it cannot be denied that, after making large abatements for the vague and unsatisfactory nature of some of his arguments, the mass of concurrent facts which he has brought together from different quarters justifies his inference, that the errors of the Gnostics, engrafted upon the mystical philosophy and theology of the Persians and Arabians, were propagated from country to country, and from generation to generation, throughout Asia, by sacred societies zealous of making proselytes; that they thus gave rise to the religion of the Druzes and other branches of the Ismâílí sect, and were introduced into Europe by the Crusaders and Templars, whose errors he has endeavoured to disclose. When we add, that it is equally probable that the institutions of the Free-Masons might be traced to the same source, we are far from wishing to insinuate that their ark contains any idol like that of the Druzes, or that their secret, if any they have, is too much at variance with DRY. every principle of religion or morality to be revealed. DRUSE Whatever be the origin of that society, its object and influence, for many centuries, has been salutary; nor can it occasion any surprise, if we find that a purer and more rational religion has purged the system from its absurdities and profanations, banished the lawless doctrines once professed by the initiated, given a moral and religious interpretation to its types and allegories, and converted the various steps towards initiation into a source of harmless mirth and pleasantry, rendered more attractive by expectations alternately excited and gratified. De Sacy's Chrestomathie Arabe, Paris, 1806, tom. i. ii.; Niebuhr's Reisebeschreibung, Copenhagen, 1778, vol. ii.; Appendix to Memoirs of Baron de Tott, London, 1786; Annales des Voyages, iv. 325; Mariti, Viaggi per la Soria, &c., Firenze, 1796, ii. p. 29; Mariti, Viaggi da Gerusalemme, Livorno, 1787, i. 156, ii. 3; Mariti, Istoria di Facardino, Livorno, 1787; Volney, Voyage en Syrie, Paris, An. vii. (1799) ii. 80 ; Mémoires du Chev. D' Arvieux, i. 357; Burckhardt's Travels in Syria, London, 1822, p. 193; Adler's Museum Cuficum Borgianum, Roma, 1782, i. 105; Von Hammer's Geschichte der Assassinen, p. 42, seq.; Mines d'Orient, vol. vi.; Journal Asiatique, v. 3. Dutch, drooghen; DRY, v. Dry is opposed, literally, to wet; as water; any moisture; as juice, sap. Consequentially, to be dry is to be thirsty; also, to be barren, unfruitful, unproductive. Metaphorically, barren, unfruitful; as a dry style, i. e. barren of ornament, destitute of feeling; consequentially, harsh, rigid, severe, unfeeling. To dry is To shake off, drive or drain off, to wipe off; or by any means free from moisture; to parch, to scorch, to wither.. To draw dry-foot is when the dog pursues the game by the scent of the foot, for which the bloodhound is See Commentators on Shakspeare's Comedy of Errors, quoted below, and Gifford's B. Jonson, i. famed. 52. Thulke zer was thut somer so druye & so hot, Piers Plouhman. Vision, p. 337. Wherwith they made hem stately fires great Id. The Knightes Tale, v. 3026. Thilke ice, whiche that the horsemen bare Gower. Conf. Am. book ii. fol. 38. And thus ye see that these three [faith, hope, and charitie] inseperable in this life haue yet seperable and sondry offices and effectes, as heat and drith beyng inseparable in the fyer, haue yet their seperable operations. Tyndall. Works, fol. 188. Prologue to the fifth Chapter of Matthew. Th' one faire and fresh, the other old and dride. As one then in a dreame, whose drier braine Is tost with troubled sights and fancies weake, This is another thing likewise to be considered of, that the trees and bushes growing by the streets' sides; doo not a little keepe off the force of the suune in summer for drieng vp the lanes. Holinshed. Description of Britaine, ch. xix. It looks ill, it eats drily, marry 'tis a wither'd peare. Davies. The Immortality of the Soul, sec. 22. Then he would never suffer those sterilities, but himself by a cup of sensible devotion would water and refresh those drinesses. Taylor. Polemical Discourses, fol. 15. An Apologie for set forms of Liturgy, sec. 60. DRY. You do so over-labour 'em when you have em, This account is very dry in many parts, only mentioning the name of the lover who leaped, the person he leaped for, and relating in short, that he was either cured, or killed, or maimed by the fall. Spectator. No. 233. In our methods of surgery, nothing is found of such effect in the case of old ulcers as fire, which is certainly the greatest drawer and drier, and thereby the greatest cleanser that can be found. Sir William Temple. Of the Cure of the Gout. Pope. Essay on Criticism, 1. 116. One hand sustain'd a helm, and one the shield Pope. Homer. Odyssey, book xxii. The fall of the Angels, by F. Floris, 1554; which has some good parts, but without masses, and dry. Sir Joshua Reynolds. Journey to Flanders and Holland. The poet either drily didactive gives us rules, which might appear abstruse even in a system of ethics, or, triflingly volatile, writes upon the most unworthy subjects. Goldsmith. An Account of the Augustan Age in England. Whether it proceed from a mere barrenness of thought, and a native dryness of soul, that he is not able to vary his matter, and to amplify beyond the formal topics of an analysis, or whether it arise from affectation of such a way of talking, is hard to say. Watts. Of Instruction by Preaching, part ii. ch. vi. sec. 2. DRY, in Composition. At euery low water the enimie might come almost dry-foot from the mayne vnto vs. Hakluyt. Voyage, &c. M. Frobisher, vol. iii. fol. 70. ANT. Your reason! S. DRO. Lest it make you chollericke, and purchase me another You had confess'd, and suffer'd me in time, PETER. I will drie-beate you with an yron wit. Shakspeare. Romeo and Juliet, fol. 73. ROSA. Not one word more my maides, breake off, breake off. BER. By heauen, all drie-beaten with pure scoffe. Id. Love's Labour's Lost, fol. 139. I knew two noblemen, of the west of England, wherof the one was given to scoffe, but kept ever royal cheere in his house: the other, would ask of those, that had been at the other's table: Tel truly, was there never a flout or dry-blow given; to which the guest would answer, such and such a thing passed; the lord would say, I thought he would marre a good dinner. Bacon. Essay on Discourse. Some he dri-dishes, some he motes round with broth. Ben Jonson. The Staple of Newes, act iii. sc. 2. Milton. Paradise Lost, book xi. 1. 495. I'le undertake, and with much ease, to buy his birth of him for a dry-fat of new books. touch me. Beaumont and Fletcher. The Elder Brother, act ii. sc. 1. For, Albion, the sonne of Neptune was: Spenser, Faerie Queene, book iv. can, 9. DRY. - And so dry-founder 'em, they cannot last. Beaumont and Fletcher. The Custom of the Country, act iii. sc. 1. DRY ROT Yet we did lift up our hearts and voices to God above who sheweth his wonders in the deep; beseeching him of his mercy, that as in the beginning, he discover'd the face of the deep, and brought forth drie-land, so he would now discover land to us, that we might not perish. Bacon. New Atlantis, fol. 1. I was dry-nursed by a lean butter-wife, and bred up in Mars' Ben Jonson. Masques. The Vision of Delight. Was't ever heard that youth could dote on sickness For hard dry-bastings used to prove Butler. Hudibras, part ii. can. i. If like the simple rustick, (who stay'd by the river side waiting till it had done running, that so he might pass dry-foot over the channel,) we do conceit, that the sources of sin (bad inclinations within, and strong temptations abroad) will of themselves be spent or fail, we shall find ourselves deluded. Barrow. Sermon 16. vol. iii. J. Philips. Cider, book ii. Thus the moon hath great appearances of being no less commodiously than the earth divided into hills and valleys, into dry-lands and great collections of waters, and to be encompassed with an atmosphere as we are. Derham. Astro-Theology, book v. ch. iv. Cowper. The Task, book in. A DRY-SALTER is a wholesale dealer in the substances which are used for dyer's colours, as indigo, cochineal, alum, galls, &c. DRY ROT, a most destructive disease in timber, peculiar to wood put up in warm, close, moist places. Sometimes the surface of the plank remains unchanged, while the disease is ravaging within; but generally the symptoms appear outwardly: the wood swells, changes colour, and emits a mouldy smell. It then splits transversely and pulverises. In some of the stages various fungi are found upon it. No charring, painting, tarring or varnishing the surface is able to arrest its progress. Both the cause and cure of this disease have occasioned much discussion of late years, from its prevalence among shipping; and the principal reasonings and hypotheses may be found in the following works: Wade, Treatise |
