The defeat of 1864 cast a shadow over Christian IX's rule for many years and his attitude to the Danish caseprobably without reasonwas claimed to be half-hearted. This unpopularity was worsened as he sought unsuccessfully to prevent the spread of democracy throughout Denmark by supporting the authoritarian and conservative prime minister Estrup, whose rule 187594 was by many seen as a semi-dictatorship. However, he signed a treaty in 1874 which allowed Iceland, then a Danish possession, to have its own constitution, albeit one that still had Denmark ruling Iceland. In 1901, he reluctantly asked Johan Henrik Deuntzer to form a government and this resulted in the formation of the Cabinet of Deuntzer. The cabinet consisted of members of the Venstre Reform Party and was the first Danish government not to include the conservative party Hjre, even though Hjre never had a majority of the seats in the Folketing. This was the beginning of the Danish tradition of parliamentarism and clearly bettered his reputation for his last years.
Another reform occurred in 1866, when the Danish constitution was revised so that Denmark's upper chamber would have more power than the lower. Social security also took a few steps forward during his reign. Old age pensions were introduced in 1891 and unemployment and family benefits were introduced in 1892.
Aronson, Theo (2014) A Family of Kings: The descendants of Christian IX of Denmark (Thistle Publishing) ISBN 978-1910198124
Beche, Arturo E. (2014) APAPA: King Christian IX of Denmark and His Descendants (Eurohistory) ISBN 978-0985460341
The Etruscan scriptures were a corpus of texts termed the Etrusca Disciplina. This name appears in Valerius Maximus, and Marcus Tullius Cicero refers to a disciplina in his writings on the subject.
Massimo Pallottino summarizes the known (but non-extant) scriptures as the Libri Haruspicini, containing the theory and rules of divination from animal entrails; the Libri Fulgurales, describing divination from lightning strikes; and the Libri Rituales. The last was composed of the Libri Fatales, detailing the religiously correct methods of founding cities and shrines, draining fields, formulating laws and ordinances, measuring space and dividing time; the Libri Acherontici, dealing with the hereafter; and the Libri Ostentaria, containing rules for interpreting prodigies. The revelations of the prophet Tages were given in the Libri Tagetici, which included the Libri Haruspicini and the Acherontici, and those of the prophetess Vegoia in the Libri Vegoici, which included the Libri Fulgurales and part of the Libri Rituales.
These works did not present prophecies or scriptures in the ordinary sense: the Etrusca Disciplina foretold nothing itself. The Etruscans appear to have had no systematic ethics or religion and no great visions. Instead they concentrated on the problem of the will of the gods: questioning why, if the gods created the universe and humanity and have a will and a plan for everyone and everything in it, they did not devise a system for communicating that will in a clear manner.
The Etruscans accepted the inscrutability of their gods' wills. They did not attempt to rationalize or explain divine actions or formulate any doctrines of the gods' intentions. As answer to the problem of ascertaining the divine will, they developed an elaborate system of divination; that is, they believed the gods offer a perpetual stream of signs in the phenomena of daily life, which if read rightly can direct humanity's affairs. These revelations may not be otherwise understandable and may not be pleasant or easy, but are perilous to doubt.
The Etrusca Disciplina therefore was mainly a set of rules for the conduct of all sorts of divination; Pallottino calls it a religious and political "constitution": it does not dictate what laws shall be made or how humans are to behave, but rather elaborates rules for asking the gods these questions and receiving answers.
For a hasty acceptance of an erroneous opinion is discreditable in any case, and especially so in an inquiry as to how much weight should be given to auspices, to sacred rites, and to religious observances; for we run the risk of committing a crime against the gods if we disregard them, or of becoming involved in old women's superstition if we approve them.
He then quipped, regarding divination from the singing of frogs:
Who could suppose that frogs had this foresight? And yet they do have by nature some faculty of premonition, clear enough of itself, but too dark for human comprehension.