1:4. And eating together with them, he commanded them, that they should not depart from Jerusalem, but should wait for the promise of the Father, which you have heard (saith he) by my mouth.
The eye is a menace to clear sight, the ear is a menace to subtle hearing, the mind is a menace to wisdom, every organ of the senses is a menace to its own capacity. ... Fuss, the god of the Southern Ocean, and Fret, the god of the Northern Ocean, happened once to meet in the realm of Chaos, the god of the center. Chaos treated them very handsomely and they discussed together</p> what they could do to repay his kindness. They had noticed that, whereas everyone else had seven apertures, for sight, hearing, eating, breathing and so on, Chaos had none. So they decided to make the experiment of boring holes in him. Every day they bored a hole, and on the seventh day, Chaos died. -- Chuang Tzu
3. There was no caste--no caste, that is, in the modern sense of the term. We have long known that the connubium was the cause of a long and determined struggle between the patricians and the plebeians in Rome. Evidence has been yearly accumulating on the existence of restrictions as to intermarriage, and as to the right of eating together (commensality) among other Aryan tribes, Greeks, Germans, Russians and so on. Even without the fact of the existence now of such restrictions among the modern successors of the ancient Aryans in India, it would have been probable that they also were addicted to similar customs. It is certain that the notion of such usages was familiar enough to some at least of the tribes that preceded the Aryans in India. Rules of endogamy and exogamy; privileges, restricted to certain classes, of eating together, are not only Indian or Aryan, but world-wide phenomena. Both the spirit, and to a large degree the actual details, of modern Indian caste-usages are identical [v.04 p.0694] with these ancient, and no doubt universal, customs. It is in them that we have the key to the origin of caste. Entry: 3
Owing to the fact that the particular group that in India worked its way to the top, based its claims on religious grounds, not on political power, nor on wealth, the system has, no doubt, lasted longer in India than in Europe. But public opinion still insists, in considerable circles even in Europe, on restrictions of a more or less defined kind, both as to marriage and as to eating together. And in India the problem still remains to trace, in the literature, the gradual growth of the system--the gradual formation of new sections among the people, the gradual extension of the institution to the families of people engaged in certain trades, belonging to the same group, or sect, or tribe, tracing their ancestry, whether rightly or wrongly, to the same source. All these factors, and others besides, are real factors. But they are phases of the extension and growth, not explanations of the origin of the system. Entry: 3
He slid back into his former position. "Getting up early all the time", he thought, "it makes you stupid. You've got to get enough sleep. Other travelling salesmen live a life of luxury. For instance, whenever I go back to the guest house during the morning to copy out the contract, these gentlemen are always still sitting there eating their breakfasts. I ought to just try that with my boss; I'd get kicked out on the spot. But who knows, maybe that would be the best thing for me. If I didn't have my parents to think about I'd have given in my notice a long time ago, I'd have gone up to the boss and told him just what I think, tell him everything I would, let him know just what I feel. He'd fall right off his desk! And it's a funny sort of business to be sitting up there at your desk, talking down at your subordinates from up there, especially when you have to go right up close because the boss is hard of hearing. Well, there's still some hope; once I've got the money together to pay off my parents' debt to him - another five or six years I suppose - that's definitely what I'll do. That's when I'll make the big change. First of all though, I've got to get up, my train leaves at five."
12:3. But the poor man had nothing at all but one little ewe lamb, which he had bought and nourished up, and which had grown up in his house together with his children, eating of his bread, and drinking of his cup, and sleeping in his bosom: and it was unto him as a daughter.
The repast was magnificent; Monte Cristo had endeavored completely to overturn the Parisian ideas, and to feed the curiosity as much as the appetite of his guests. It was an Oriental feast that he offered to them, but of such a kind as the Arabian fairies might be supposed to prepare. Every delicious fruit that the four quarters of the globe could provide was heaped in vases from China and jars from Japan. Rare birds, retaining their most brilliant plumage, enormous fish, spread upon massive silver dishes, together with every wine produced in the Archipelago, Asia Minor, or the Cape, sparkling in bottles, whose grotesque shape seemed to give an additional flavor to the draught,--all these, like one of the displays with which Apicius of old gratified his guests, passed in review before the eyes of the astonished Parisians, who understood that it was possible to expend a thousand louis upon a dinner for ten persons, but only on the condition of eating pearls, like Cleopatra, or drinking refined gold, like Lorenzo de' Medici.
The men massed upon the drays allowed themselves to be jolted along in silence. They were livid with the chill of morning. They all wore linen trousers, and their bare feet were thrust into wooden shoes. The rest of their costume was a fantasy of wretchedness. Their accoutrements were horribly incongruous; nothing is more funereal than the harlequin in rags. Battered felt hats, tarpaulin caps, hideous woollen nightcaps, and, side by side with a short blouse, a black coat broken at the elbow; many wore women's headgear, others had baskets on their heads; hairy breasts were visible, and through the rent in their garments tattooed designs could be descried; temples of Love, flaming hearts, Cupids; eruptions and unhealthy red blotches could also be seen. Two or three had a straw rope attached to the cross-bar of the dray, and suspended under them like a stirrup, which supported their feet. One of them held in his hand and raised to his mouth something which had the appearance of a black stone and which he seemed to be gnawing; it was bread which he was eating. There were no eyes there which were not either dry, dulled, or flaming with an evil light. The escort troop cursed, the men in chains did not utter a syllable; from time to time the sound of a blow became audible as the cudgels descended on shoulder-blades or skulls; some of these men were yawning; their rags were terrible; their feet hung down, their shoulders oscillated, their heads clashed together, their fetters clanked, their eyes glared ferociously, their fists clenched or fell open inertly like the hands of corpses; in the rear of the convoy ran a band of children screaming with laughter.
_The Great Amaxosa Delusion._--From 1853 the Kaffir tribes on the east gave little trouble to the colony. This was due, in large measure, to an extraordinary delusion which arose among the Amaxosa in 1856, and led in 1857 to the death of some 50,000 persons. This incident is one of the most remarkable instances of misplaced faith recorded in history. The Amaxosa had not accepted their defeat in 1853 as decisive and were preparing to renew the struggle with the white men. At this juncture, May 1856, a girl named Nongkwase told her father that on going to draw water from a stream she had met strangers of commanding aspect. The father, Mhlakza, went to see the men, who told him that they were spirits of the dead, who had come, if their behests were obeyed, to aid the Kaffirs with their invincible power to drive the white man from the land. Mhlakza repeated the message to his chief, Sarili, one of the most powerful Kaffir rulers. Sarili ordered the commands of the spirits to be obeyed. These orders were, at first, that the Amaxosa were to destroy their fat cattle. The girl Nongkwase, standing in the river where the spirits had first appeared, heard unearthly noises, interpreted by her father as orders to kill more and more cattle. At length the spirits commanded that not an animal of all their herds was to be left alive, and every grain of corn was to be destroyed. If that were done, on a given date myriads of cattle more beautiful than those destroyed would issue from the earth, while great fields of corn, ripe and ready for harvest, would instantly appear. The dead would rise, trouble and sickness vanish, and youth and beauty come to all alike. Unbelievers and the hated white man would on that day utterly perish. The people heard and obeyed. Sarili is believed by many persons to have been the instigator of the prophecies. Certainly some of the principal chiefs regarded all that was done simply as the preparation for a last struggle with the whites, their plan being to throw the whole Amaxosa nation fully armed and in a famishing condition upon the colony. There were those who neither believed the predictions nor looked for success in war, but destroyed their last particle of food in unquestioning obedience to their chief's command. Either in faith that reached the sublime, or in obedience equally great, vast numbers of the people acted. Great kraals were also prepared for the promised cattle, and huge skin sacks to hold the milk that was soon to be more plentiful than water. At length the day dawned which, according to the prophecies, was to usher in the terrestrial paradise. The sun rose and sank, bat the expected miracle did not come to pass. The chiefs who had planned to hurl the famished warrior host upon the colony had committed an incredible blunder in neglecting to call the nation together under pretext of witnessing the resurrection. This error they realized too late, and endeavoured by fixing the resurrection for another day to gather the clans, but blank despair had taken the place of hope and faith, and it was only as starving suppliants that the Amaxosa sought the British. The colonists did what they could to save life, but thousands perished miserably. In their extremity many of the Kaffirs turned cannibals, and one instance of parents eating their own child is authenticated. Among the survivors was the girl Nongkwase; her father perished. A vivid narrative of the whole incident will be found in G.M. Theal's _History and Geography of South Africa_ (3rd ed., London, 1878), from which this account is condensed. The country depopulated as the result of this delusion was afterwards peopled by European settlers, among whom were members of the German legion which had served with the British army in the Crimea, and some 2000 industrious North German emigrants, who proved a valuable acquisition to the colony. Entry: HISTORY
BONGO (DOR or DERAN), a tribe of Nilotic negroes, probably related to the Zandeh tribes of the Welle district, inhabiting the south-west portion of the Bahr-el-Ghazal province, Anglo-Egyptian Sudan. G.A. Schweinfurth, who lived two years among them, declares that before the advent of the slave-raiders, c. 1850, they numbered at least 300,000. Slave-raiders, and later the dervishes, greatly reduced their numbers, and it was not until the establishment of effective control by the Sudan government (1904-1906) that recuperation was possible. The Bongo formerly lived in countless little independent and peaceful communities, and under the Sudan government they again manage their own affairs. Their huts are well built, and sometimes 24 ft. high. The Bongo are a race of medium height, inclined to be thick-set, with a red-brown complexion--"like the soil upon which they reside"--and black hair. Schweinfurth declares their heads to be nearly round, no other African race, to his knowledge, possessing a higher cephalic index. The women incline to steatopygia in later life, and this deposit of fat, together with the tail of bast which they wore, gave them, as they walked, Schweinfurth says, the appearance of "dancing baboons." The Bongo men formerly wore only a loin-cloth, and many dozen iron rings on the arms (arranged to form a sort of armour), while the women had simply a girdle, to which was attached a tuft of grass. Both sexes now largely use cotton cloths as dresses. The tribal ornaments consist of nails or plugs which are passed through the lower lip. The women often wear a disk several inches in diameter in this fashion, together with a ring or a bit of straw in the upper lip, straws in the _alae_ of the nostrils, and a ring in the _septum_. The Bongo, unlike other of the upper Nile Negroes, are not great cattle-breeders, but employ their time in agriculture. The crops mostly cultivated are sorghum, tobacco, sesame and durra. The Bongo eat the fruits, tubers and fungi in which the country is rich. They also eat almost every creature--bird, beast, insect and reptile, with the exception of the dog. They despise no flesh, fresh or putrid. They drive the vulture from carrion, and eat with relish the intestinal worms of the ox. Earth-eating, too, is common among them. They are particularly skilled in the smelting and working of iron. Iron forms the currency of the country, and is extensively employed for all kinds of useful and ornamental purposes. Bongo spears, knives, rings, and other articles are frequently fashioned with great artistic elaboration. They have a variety of musical instruments--drums, stringed instruments, and horns--in the practice of which they take great delight; and they indulge in a vocal recitative which seems intended to imitate a succession of natural sounds. Schweinfurth says that Bongo music is like the raging of the elements. Marriage is by purchase; and a man is allowed to acquire three wives, but not more. Tattooing is partially practised. As regards burial, the corpse is bound in a crouching position with the knees drawn up to the chin; men are placed in the grave with the face to the north, and women with the face to the south. The form of the grave is peculiar, consisting of a niche in a vertical shaft, recalling the mastaba graves of the ancient Egyptians. The tombs are frequently ornamented with rough wooden figures intended to represent the deceased. Of the immortality of the soul they have no defined notion; and their only approach to a knowledge of a beneficent deity consists in a vague idea of luck. They have, however, a most intense belief in a great variety of petty goblins and witches, which are essentially malignant. Arrows, spears and clubs form their weapons, the first two distinguished by a multiplicity of barbs. Euphorbia juice is used as a poison for the arrows. Shields are rare. Their language is musical, and abounds in the vowels o and a; its vocabulary of concrete terms is very rich, but the same word has often a great variety of meanings. The grammatical structure is simple. As a race the Bongo are gentle and industrious, and exhibit strong family affection. Entry: BONGO
The ordinary notion of modern caste is that it involves certain restrictions on marriage, on profession, and on social intercourse, especially that implied in eating and drinking together. How far intermarriage is permitted, what are the effects of a marriage permitted but looked on as irregular, what are the penalties of a marriage forbidden, whether the rules protecting trades and occupations are in effect more than a kind of unionism grown inveterate through custom, by what means caste is lost, and in what circumstances it may be regained,--these are questions on which very little real or definite knowledge exists. Sir H. Risley regards the absolute prohibition of mixed marriages as now the essential and most prominent characteristic. It is very remarkable that the Vedas, on which the whole structure of Brahmanic faith and morals professes to rest, give no countenance to the later regulations of caste. The only passage bearing on the subject is in the Purusha Sukta, the 90th Hymn of the 10th Book of the Rigveda Samhita. "When they divided man, how many did they make him? What was his mouth? what his arms? what are called his thighs and feet? The Brahmana was his mouth, the Raganya was made his arms, the Vaisya became his thighs, the Sudra was born from his feet." Martin Haug finds in this a subtle allegory that the Brahmans were teachers, the Kshatriyas the warriors of mankind. But this is opposed to the simple and direct language of the Vedic hymns, and to the fact that in the accounts of creation there the origin of many things besides classes of men is attributed in the same fanciful manner to parts of the divine person. It is in the Puranas and the Laws of Manu, neither of which claims direct inspiration, where they differ from the letter of the Veda, that the texts are to be found on which all that is objectionable in caste has been based. Even in the Vishnu Purana, however, the legend of caste speaks of the four classes as being at first "perfectly inclined to conduct springing from religious faith." It is not till after the whole human race has fallen into sin that separate social duties are assigned to the classes. The same hymn speaks of the evolution of qualities of Brahma. Sattva, or goodness, sprang from the mouth of Brahma; Rajas, or passion, came from his breast; Tamas, or darkness, from his thighs; others he created from his feet. For each one of these gunas, or primitive differences of quality, a thousand couples, male and female, have been created, to which the distinct heavens, or places of perfection of Prajapati, Indra, Maruts and Gandharvas are assigned. To the gunas are related the yugas, or ages: 1st, the Krita, or glorious age of truth and piety, in which apparently no distinctions, at least no grades of excellence were known; 2nd, the Treta, or period of knowledge; 3rd, the Dvapara, or period of sacrifice; 4th, the Kali, or period of darkness. Bunsen supposes there may be an historical element in the legend that Pururava, a great conqueror of the Treta age, founded caste. The yugas are hardly periods of historical chronology, but there is no doubt that the Vayu Purana assigns the definite origin of caste to the Treta period. "The perfect beings of the first age, some tranquil, some fiery, some active and some distressed, were again born in the Treta, as Brahmans, &c., governed by the good and bad actions performed in former births." The same hymn proceeds to explain that the first arrangement did not work well, and that a second was made, by which force, criminal justice and war were declared to be the business of the Kshatriyas; officiating at sacrifices, sacred study and the receipt of presents to belong to the Brahmans; traffic, cattle and agriculture to the Vaisyas; the mechanical arts and service to the Sudras. The Ramayana hymn suggests that in the four great periods the castes successively arrive at the state of _dharma_ or righteousness. Thus, a Sudra cannot, even by the most rigorous self-mortification, become righteous in the period proper to the salvation of the Vaisyas. As the hymn speaks in the Dvapara age, it speaks of the salvation of Sudras as future, and not yet possible. Wholly in opposition to the story of a fourfold birth from Brahma is the legend that the castes sprang from Manu himself, who is removed by several generations of gods and demi-gods from Brahma. Then, again, the Santiparvan alleges that the world, at first entirely Brahmanic, was separated into castes merely by the evil works of man. Castehood consists in the exercise of certain virtues or vices. _Munis_, or persons born indiscriminately, frequently rise to the caste of Brahmans, and the offspring of Brahmans sink to a lower level. The serpent observes: "If a man is regarded by you as being a Brahman only in consequence of his conduct, then birth is vain, until action is shown." But this change of caste takes place only through a second, birth, and not during the life which is spent in virtue. Another poetical conception of caste birth is expressed in the Harivamsa. The Brahmans were formed from an imperishable element (Akshara), the Kshatriyas from a perishable element (Kshara), the Vaisyas from alteration, and the Sudras from a modification of smoke. Entry: CASTE
The collection falls into two divisions, (a) i.-vi. 7 (Heb. v. 26), and (b) vi. 8 (Heb. vi. 1)-vii., the former being addressed to the people and the latter to the priests. The laws contained in (a) refer to (1) burnt-offerings, i.; (2) meal-offerings, ii.; (3) peace-offerings, iii.; (4) sin-offerings, iv. (on v. 1-13 see below); (5) trespass-offerings, v. 14-vi. 7 (Heb. v. 14-26). The laws in (b) cover practically the same ground--(1) burnt-offerings, vi. 8-13 (Heb. vv. 1-6); (2) meal-offerings, vi. 14-18 (Heb. vv. 7-11); (3) the meal-offering of the priest, vi. 19-23 (Heb. vv. 12-16); (4) sin-offerings, vi. 24-30 (Heb. vv. 17-23); (5) trespass-offerings, vii. 1-7, together with certain regulations for the priest's share of the burnt- and meal-offerings (vv. 8-10); (6) peace-offerings, vii. 11-21. Then follow the prohibition of eating the fat or blood (vv. 22-28), the priest's share of the peace-offerings (vv. 29-34), the priest's anointing-portion (vv. 35, 36), and the subscription (vv. 37, 38). The second group of laws is thus to a certain extent supplementary to the first, and was, doubtless, intended as such by the editor of chaps. i.-vii. Originally it can hardly have formed part of the same collection; for (a) the order is different, that of the second group being supported by its subscription, and (b) the laws in vi. 8-vii. are regularly introduced by the formula "This is the law (_torah_) of...." Most probably the second group was excerpted by the editor of chaps. i.-vii. from another collection for the purpose of supplementing the laws of i.-v., more especially on points connected with the functions and dues of the officiating priests. Entry: I
DAWARI, or DAURI, a Pathan tribe on the Waziri border of the North-West Frontier Province of India. The Dawaris inhabit the Tochi Valley (q.v.), otherwise known as Dawar or Daur, and are a homogeneous tribe of considerable size, numbering 5200 fighting men. Though surrounded on all four sides by a Waziri population they bear little resemblance to Waziris. They are an agricultural and the Waziris a pastoral race, and they are much richer than their neighbours. They thrive on a rich sedimentary soil copiously irrigated in the midst of a country where cultivable land of any kind is scarce and water in general hardly to be obtained. But they pay a heavy tax in health and well-being for the possession of their fertile acres. Fevers and other ravaging diseases are bred in the wet sodden lands of the Tochi Valley, lying at the bottom of a deep depression exposed to the burning rays of the sun; and the effects of these ailments may be clearly traced in the drawn or bloated features and the shrunken or swollen limbs of nearly every Dawari that has passed middle life. They have an evil name for indolence, drug-eating and unnatural vices, and are morally the lowest of the Afghan races; but in spite of these defects, and of the contempt with which they are regarded by the other Afghan tribes, they have held their own for centuries against the warlike and hardy Waziris. The secret of this is that the Dawaris stand together, and the Waziris do not, while the weaker race is gifted with infinite patience and tenacity of purpose. With the advent of British government, however, the Dawaris are now secured in the possession of their ancestral lands. Entry: DAWARI
But, though his pen was now idle, his tongue was active. The influence exercised by his conversation, directly upon those with whom he lived, and indirectly on the whole literary world, was altogether without a parallel. His colloquial talents were indeed of the highest order. He had strong sense, quick discernment, wit, humour, immense knowledge of literature and of life, and an infinite store of curious anecdotes. As respected style, he spoke far better than he wrote. Every sentence which dropped from his lips was as correct in structure as the most nicely balanced period of the _Rambler_. But in his talk there were no pompous triads, and little more than a fair proportion of words in -_osity_ and -_ation_. All was simplicity, ease and vigour. He uttered his short, weighty, and pointed sentences with a power of voice, and a justness and energy of emphasis, of which the effect was rather increased than diminished by the rollings of his huge form, and by the asthmatic gaspings and puffings in which the peals of his eloquence generally ended. Nor did the laziness which made him unwilling to sit down to his desk prevent him from giving instruction or entertainment orally. To discuss questions of taste, of learning, of casuistry, in language so exact and so forcible that it might have been printed without the alteration of a word, was to him no exertion, but a pleasure. He loved, as he said, to fold his legs and have his talk out. He was ready to bestow the overflowings of his full mind on anybody who would start a subject: on a fellow-passenger in a stage coach, or on the person who sat at the same table with him in an eating-house. But his conversation was nowhere so brilliant and striking as when he was surrounded by a few friends, whose abilities and knowledge enabled them, as he once expressed it, to send him back every ball that he threw. Some of these, in 1764, formed themselves into a club, which gradually became a formidable power in the commonwealth of letters. The verdicts pronounced by this conclave on new books were speedily known over all London, and were sufficient to sell off a whole edition in a day, or to condemn the sheets to the service of the trunkmaker and the pastrycook. Goldsmith was the representative of poetry and light literature, Reynolds of the arts, Burke of political eloquence and political philosophy. There, too, were Gibbon the greatest historian and Sir William Jones the greatest linguist of the age. Garrick brought to the meetings his inexhaustible pleasantry, his incomparable mimicry, and his consummate knowledge of stage effect. Among the most constant attendants were two high-born and high-bred gentlemen, closely bound together by friendship, but of widely different characters and habits--Bennet Langton, distinguished by his skill in Greek literature, by the orthodoxy of his opinions, and by the sanctity of his life, and Topham Beauclerk, renowned for his amours, his knowledge of the gay world, his fastidious taste and his sarcastic wit. Entry: A