Part of me wishes I could see him; I want to make sure he's really going to be okay, that he's recovering well and eating enough and getting sleep at night. But another part of me is afraid to see him now. Because seeing Adam means saying good-bye. It means recognizing that I can't be with him anymore and knowing that I have to find a new life for myself. Alone.
Thou mayest as well expect to grow stronger by always eating, as wiser by always reading.
"From day to day he lived on alone, and more and more solitary. M. Morrel and Mercedes came to see him, but his door was closed; and, although I was certain he was at home, he would not make any answer. One day, when, contrary to his custom, he had admitted Mercedes, and the poor girl, in spite of her own grief and despair, endeavored to console him, he said to her,--'Be assured, my dear daughter, he is dead; and instead of expecting him, it is he who is awaiting us; I am quite happy, for I am the oldest, and of course shall see him first.' However well disposed a person may be, why you see we leave off after a time seeing persons who are in sorrow, they make one melancholy; and so at last old Dantes was left all to himself, and I only saw from time to time strangers go up to him and come down again with some bundle they tried to hide; but I guessed what these bundles were, and that he sold by degrees what he had to pay for his subsistence. At length the poor old fellow reached the end of all he had; he owed three quarters' rent, and they threatened to turn him out; he begged for another week, which was granted to him. I know this, because the landlord came into my apartment when he left his. For the first three days I heard him walking about as usual, but, on the fourth I heard nothing. I then resolved to go up to him at all risks. The door was closed, but I looked through the keyhole, and saw him so pale and haggard, that believing him very ill, I went and told M. Morrel and then ran on to Mercedes. They both came immediately, M. Morrel bringing a doctor, and the doctor said it was inflammation of the bowels, and ordered him a limited diet. I was there, too, and I never shall forget the old man's smile at this prescription. From that time he received all who came; he had an excuse for not eating any more; the doctor had put him on a diet." The abbe uttered a kind of groan. "The story interests you, does it not, sir?" inquired Caderousse.
So speaking, I embark'd, and bade embark My followers, throwing, quick, the hawsers loose. They, ent'ring at my word, the benches fill'd Well-ranged, and thresh'd with oars the foamy flood. Attaining soon that neighbour-land, we found At its extremity, fast by the sea, A cavern, lofty, and dark-brow'd above With laurels; in that cavern slumb'ring lay Much cattle, sheep and goats, and a broad court Enclosed it, fenced with stones from quarries hewn, With spiry firs, and oaks of ample bough. Here dwelt a giant vast, who far remote His flocks fed solitary, converse none Desiring, sullen, savage, and unjust. Monster, in truth, he was, hideous in form, Resembling less a man by Ceres' gift Sustain'd, than some aspiring mountain-crag Tufted with wood, and standing all alone. Enjoining, then, my people to abide Fast by the ship which they should closely guard, I went, but not without a goat-skin fill'd With sable wine which I had erst received From Maron, offspring of Evanthes, priest Of Phœbus guardian god of Ismarus, Because, through rev'rence of him, we had saved Himself, his wife and children; for he dwelt Amid the grove umbrageous of his God. He gave me, therefore, noble gifts; from him Sev'n talents I received of beaten gold, A beaker, argent all, and after these No fewer than twelve jars with wine replete, Rich, unadult'rate, drink for Gods; nor knew One servant, male or female, of that wine In all his house; none knew it, save himself, His wife, and the intendant of his stores. Oft as they drank that luscious juice, he slaked A single cup with twenty from the stream, And, even then, the beaker breath'd abroad A scent celestial, which whoever smelt, Thenceforth no pleasure found it to abstain. Charged with an ample goat-skin of this wine I went, and with a wallet well supplied, But felt a sudden presage in my soul That, haply, with terrific force endued, Some savage would appear, strange to the laws And privileges of the human race. Few steps convey'd us to his den, but him We found not; he his flocks pastur'd abroad. His cavern ent'ring, we with wonder gazed Around on all; his strainers hung with cheese Distended wide; with lambs and kids his penns Close-throng'd we saw, and folded separate The various charge; the eldest all apart, Apart the middle-aged, and the new-yean'd Also apart. His pails and bowls with whey Swam all, neat vessels into which he milk'd. Me then my friends first importuned to take A portion of his cheeses, then to drive Forth from the sheep-cotes to the rapid bark His kids and lambs, and plow the brine again. But me they moved not, happier had they moved! I wish'd to see him, and to gain, perchance, Some pledge of hospitality at his hands, Whose form was such, as should not much bespeak When he appear'd, our confidence or love. Then, kindling fire, we offer'd to the Gods, And of his cheeses eating, patient sat Till home he trudged from pasture. Charged he came With dry wood bundled, an enormous load Fuel by which to sup. Loud crash'd the thorns Which down he cast before the cavern's mouth, To whose interior nooks we trembling flew. At once he drove into his spacious cave His batten'd flock, all those which gave him milk, But all the males, both rams and goats, he left Abroad, excluded from the cavern-yard. Upheaving, next, a rocky barrier huge To his cave's mouth, he thrust it home. That weight Not all the oxen from its place had moved Of twenty and two wains; with such a rock Immense his den he closed. Then down he sat, And as he milk'd his ewes and bleating goats All in their turns, her yeanling gave to each; Coagulating, then, with brisk dispatch, The half of his new milk, he thrust the curd Into his wicker sieves, but stored the rest In pans and bowls--his customary drink. His labours thus perform'd, he kindled, last, His fuel, and discerning _us_, enquired,
BOOK III. (DUODECIMO), CHAPTER 1. (HUZZA PORPOISE).--This is the common porpoise found almost all over the globe. The name is of my own bestowal; for there are more than one sort of porpoises, and something must be done to distinguish them. I call him thus, because he always swims in hilarious shoals, which upon the broad sea keep tossing themselves to heaven like caps in a Fourth-of-July crowd. Their appearance is generally hailed with delight by the mariner. Full of fine spirits, they invariably come from the breezy billows to windward. They are the lads that always live before the wind. They are accounted a lucky omen. If you yourself can withstand three cheers at beholding these vivacious fish, then heaven help ye; the spirit of godly gamesomeness is not in ye. A well-fed, plump Huzza Porpoise will yield you one good gallon of good oil. But the fine and delicate fluid extracted from his jaws is exceedingly valuable. It is in request among jewellers and watchmakers. Sailors put it on their hones. Porpoise meat is good eating, you know. It may never have occurred to you that a porpoise spouts. Indeed, his spout is so small that it is not very readily discernible. But the next time you have a chance, watch him; and you will then see the great Sperm whale himself in miniature.
"Well, now we will finish talking and go to his funeral dinner. Don't be put out at our eating pancakes--it's a very old custom and there's something nice in that!" laughed Alyosha. "Well, let us go! And now we go hand in hand."
"Spada set out about two o'clock to San Pierdarena. The pope awaited him. The first sight that attracted the eyes of Spada was that of his nephew, in full costume, and Caesar Borgia paying him most marked attentions. Spada turned pale, as Caesar looked at him with an ironical air, which proved that he had anticipated all, and that the snare was well spread. They began dinner and Spada was only able to inquire of his nephew if he had received his message. The nephew replied no; perfectly comprehending the meaning of the question. It was too late, for he had already drunk a glass of excellent wine, placed for him expressly by the pope's butler. Spada at the same moment saw another bottle approach him, which he was pressed to taste. An hour afterwards a physician declared they were both poisoned through eating mushrooms. Spada died on the threshold of the vineyard; the nephew expired at his own door, making signs which his wife could not comprehend.
"So it wasI noticed it. Well, it does beat all that I never thought about a dog not eating watermelon. It shows how a body can see and don't see at the same time."
It is upon record, that three centuries ago the tongue of the Right Whale was esteemed a great delicacy in France, and commanded large prices there. Also, that in Henry VIIIth's time, a certain cook of the court obtained a handsome reward for inventing an admirable sauce to be eaten with barbacued porpoises, which, you remember, are a species of whale. Porpoises, indeed, are to this day considered fine eating. The meat is made into balls about the size of billiard balls, and being well seasoned and spiced might be taken for turtle-balls or veal balls. The old monks of Dunfermline were very fond of them. They had a great porpoise grant from the crown.
In the evening, at which season of all others Saint Antoine turned himself inside out, and sat on door-steps and window-ledges, and came to the corners of vile streets and courts, for a breath of air, Madame Defarge with her work in her hand was accustomed to pass from place to place and from group to group: a Missionary--there were many like her--such as the world will do well never to breed again. All the women knitted. They knitted worthless things; but, the mechanical work was a mechanical substitute for eating and drinking; the hands moved for the jaws and the digestive apparatus: if the bony fingers had been still, the stomachs would have been more famine-pinched.
Now, there is this noteworthy difference between savage and civilized; that while a sick, civilized man may be six months convalescing, generally speaking, a sick savage is almost half-well again in a day. So, in good time my Queequeg gained strength; and at length after sitting on the windlass for a few indolent days (but eating with a vigorous appetite) he suddenly leaped to his feet, threw out his arms and legs, gave himself a good stretching, yawned a little bit, and then springing into the head of his hoisted boat, and poising a harpoon, pronounced himself fit for a fight.
"Sometimes, thinking over this, I became quite numb with the terror of it; and I might well have deduced from this fact, that my 'last conviction' was eating into my being too fast and too seriously, and would undoubtedly come to its climax before long. And for the climax I needed greater determination than I yet possessed.
The sun, emerging from the lucid waves, Ascended now the brazen vault with light For the inhabitants of earth and heav'n, When in their bark at Pylus they arrived, City of Neleus. On the shore they found The people sacrificing; bulls they slew Black without spot, to Neptune azure-hair'd. On ranges nine of seats they sat; each range Received five hundred, and to each they made Allotment equal of nine sable bulls. The feast was now begun; these eating sat The entrails, those stood off'ring to the God The thighs, his portion, when the Ithacans Push'd right ashore, and, furling close the sails, And making fast their moorings, disembark'd. Forth came Telemachus, by Pallas led, Whom thus the Goddess azure-eyed address'd. Telemachus! there is no longer room For bashful fear, since thou hast cross'd the flood With purpose to enquire what land conceals Thy father, and what fate hath follow'd him. Advance at once to the equestrian Chief Nestor, within whose bosom lies, perhaps, Advice well worthy of thy search; entreat Himself, that he will tell thee only truth, Who will not lye, for he is passing wise.
The prince expressed his thanks once more, and eating heartily the while, recommenced the narrative of his life in Switzerland, all of which we have heard before. Mrs. Epanchin became more and more pleased with her guest; the girls, too, listened with considerable attention. In talking over the question of relationship it turned out that the prince was very well up in the matter and knew his pedigree off by heart. It was found that scarcely any connection existed between himself and Mrs. Epanchin, but the talk, and the opportunity of conversing about her family tree, gratified the latter exceedingly, and she rose from the table in great good humour.
"No, excuse me," Fyodor Pavlovitch broke in shrilly, taking another step into the room. "Allow me to finish. There in the cell you blamed me for behaving disrespectfully just because I spoke of eating gudgeon, Pyotr Alexandrovitch. Miüsov, my relation, prefers to have _plus de noblesse que de sincérité_ in his words, but I prefer in mine _plus de sincérité que de noblesse_, and--damn the _noblesse_! That's right, isn't it, von Sohn? Allow me, Father Superior, though I am a buffoon and play the buffoon, yet I am the soul of honor, and I want to speak my mind. Yes, I am the soul of honor, while in Pyotr Alexandrovitch there is wounded vanity and nothing else. I came here perhaps to have a look and speak my mind. My son, Alexey, is here, being saved. I am his father; I care for his welfare, and it is my duty to care. While I've been playing the fool, I have been listening and having a look on the sly; and now I want to give you the last act of the performance. You know how things are with us? As a thing falls, so it lies. As a thing once has fallen, so it must lie for ever. Not a bit of it! I want to get up again. Holy Father, I am indignant with you. Confession is a great sacrament, before which I am ready to bow down reverently; but there in the cell, they all kneel down and confess aloud. Can it be right to confess aloud? It was ordained by the holy Fathers to confess in secret: then only your confession will be a mystery, and so it was of old. But how can I explain to him before every one that I did this and that ... well, you understand what--sometimes it would not be proper to talk about it--so it is really a scandal! No, Fathers, one might be carried along with you to the Flagellants, I dare say ... at the first opportunity I shall write to the Synod, and I shall take my son, Alexey, home."
"The jeweller began eating his supper, and the woman, who was ordinarily so querulous and indifferent to all who approached her, was suddenly transformed into the most smiling and attentive hostess. Had the unhappy man on whom she lavished her assiduities been previously acquainted with her, so sudden an alteration might well have excited suspicion in his mind, or at least have greatly astonished him. Caderousse, meanwhile, continued to pace the room in gloomy silence, sedulously avoiding the sight of his guest; but as soon as the stranger had completed his repast, the agitated inn-keeper went eagerly to the door and opened it. 'I believe the storm is over,' said he. But as if to contradict his statement, at that instant a violent clap of thunder seemed to shake the house to its very foundation, while a sudden gust of wind, mingled with rain, extinguished the lamp he held in his hand. Trembling and awe-struck, Caderousse hastily shut the door and returned to his guest, while La Carconte lighted a candle by the smouldering ashes that glimmered on the hearth. 'You must be tired,' said she to the jeweller; 'I have spread a pair of white sheets on your bed; go up when you are ready, and sleep well.'
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."
The widow she cried over me, and called me a poor lost lamb, and she called me a lot of other names, too, but she never meant no harm by it. She put me in them new clothes again, and I couldn't do nothing but sweat and sweat, and feel all cramped up. Well, then, the old thing commenced again. The widow rung a bell for supper, and you had to come to time. When you got to the table you couldn't go right to eating, but you had to wait for the widow to tuck down her head and grumble a little over the victuals, though there warn't really anything the matter with them,that is, nothing only everything was cooked by itself. In a barrel of odds and ends it is different; things get mixed up, and the juice kind of swaps around, and the things go better.
White eggs may generally be regarded as representing the primitive type of egg, since they agree in this particular with the eggs of reptiles. And it will generally be found that eggs of this hue are deposited in holes or in domed nests. So long indeed as nesting-places of this kind are used will the eggs be white. And this because coloured eggs would be invisible in dimly lighted chambers of this description, and therefore constantly exposed to the risk of being broken by the sitting bird, or rolling out of reach where the chamber was large enough to admit of this, whereas white eggs are visible so long as they can be reached by the faintest rays of light. Pigeons invariably lay white eggs; and while some deposit them in holes others build an open nest, a mere platform of sticks. These exceptions to the rule show that the depredations of egg-eating animals are sufficiently guarded against by the overhanging foliage, as well as by the great distance from the ground at which the nest is built. Birds which have reverted to the more ancient custom of nesting in holes after having developed pigmented eggs, have adopted the device of covering the shell with a layer of chalky matter (e.g. puffins), or, to put the case more correctly, they have been enabled to maintain survival after their return to the more ancient mode of nidification, because this reversion was accompanied by the tendency to cover the pigmented surface of the shell with this light-reflecting chalky incrustation. Entry: EGG
The reputation which Lucilius enjoyed in the best ages of Roman literature is proved by the terms in which Cicero and Horace speak of him. Persius, Juvenal and Quintilian vouch for the admiration with which he was regarded in the first century of the empire. The popularity which he enjoyed in his own time is attested by the fact that at his death, although he had filled none of the offices of state, he received the honour of a public funeral. His chief claim to distinction is his literary originality. He may be called the inventor of poetical satire, as he was the first to impress upon the rude inartistic medley, known to the Romans by the name of _satura_, that character of aggressive and censorious criticism of persons, morals, manners, politics, literature, &c. which the word satire has ever since denoted. In point of form the satire of Lucilius owed nothing to the Greeks. It was a legitimate development of an indigenous dramatic entertainment, popular among the Romans before the first introduction of the forms of Greek art among them; and it seems largely also to have employed the form of the familiar epistle. But the style, substance and spirit of his writings were apparently as original as the form. He seems to have commenced his poetical career by ridiculing and parodying the conventional language of epic and tragic poetry, and to have used the language commonly employed in the social intercourse of educated men. Even his frequent use of Greek words, phrases and quotations, reprehended by Horace, was probably taken from the actual practice of men, who found their own speech as yet inadequate to give free expression to the new ideas and impressions which they derived from their first contact with Greek philosophy, rhetoric and poetry. Further, he not only created a style of his own, but, instead of taking the substance of his writings from Greek poetry, or from a remote past, he treated of the familiar matters of daily life, of the politics, the wars, the administration of justice, the eating and drinking, the money-making and money-spending, the scandals and vices, which made up the public and private life of Rome in the last quarter of the 2nd century B.C. This he did in a singularly frank, independent and courageous spirit, with no private ambition to serve, or party cause to advance, but with an honest desire to expose the iniquity or incompetence of the governing body, the sordid aims of the middle class, and the corruption and venality of the city mob. There was nothing of stoical austerity or of rhetorical indignation in the tone in which he treated the vices and follies of his time. His character and tastes were much more akin to those of Horace than of either Persius or Juvenal. But he was what Horace was not, a thoroughly good hater; and he lived at a time when the utmost freedom of speech and the most unrestrained indulgence of public and private animosity were the characteristics of men who took a prominent part in affairs. Although Lucilius took no active part in the public life of his time, he regarded it in the spirit of a man of the world and of society, as well as a man of letters. His ideal of public virtue and private worth had been formed by intimate association with the greatest and best of the soldiers and statesmen of an older generation. Entry: LUCILIUS
Chap. xvii. comprises four main sections which are clearly marked off by similar introductory and closing formulae: (1) vv. 3-7, prohibition of the slaughter of domestic animals, unless they are presented to Yahweh; (2) vv. 8, 9, sacrifices to be offered to Yahweh alone; (3) vv. 10-12, prohibition of the eating of blood; (4) vv. 13, 14, the blood of animals not used in sacrifice to be poured on the ground. The chapter as a whole is to be assigned to H. At the same time it exhibits many marks of affinity with P, a phenomenon most easily explained by the supposition that older laws of H have been expanded and modified by later hands in the spirit of P. Clear instances of such revision may be seen in the references to "the door of the tent of meeting" (vv. 4, 5, 6, 9) and "the camp" (v. 3), as well as in vv. 6, 11, 12-14; vv. 15, 16 (prohibiting the eating of animals that die a natural death or are torn by beasts) differ formally from the preceding paragraphs, and are to be assigned to P. What remains after the excision of later additions, however, is not entirely uniform, and points to earlier editorial work on the part of the compiler of H. Thus vv. 3-7 reflect two points of view, vv. 3, 4 drawing a contrast between profane slaughter and sacrifice, while vv. 5-7 distinguish between sacrifices offered to Yahweh and those offered to demons. Entry: III
It is therefore certain that belief in demons and magic spells prevailed in pre-Mosaic times[5] among the Israelite clans. And it is also probable that certain persons combined in their own individuality the functions of magician and sacrificer as well as soothsayer. For we know that in Arabic the _Kahin_, or soothsayer, is the same participial form that we meet with in the Hebrew _Kohen_, or priest, and in the early period of Hebrew history (e.g. in the days of Saul and David) it was the priest with the ephod or image of Yahweh who gave answers to those who consulted him. How far _totemism_, or belief in deified animal ancestors, existed in prehistoric Israel, as evidenced by the tribal names Simeon (hyena, wolf), Caleb (dog), Hamor (ass), Rahel (ewe) and Leah (wild cow), &c.,[6] as well as by the laws respecting clean and unclean animals, is too intricate and speculative a problem to be discussed here. That the food-taboo against eating the flesh of a particular animal would prevail in the clan of which that animal was the deified totem-ancestor is obvious, and it would be a plausible theory to hold that the laws in question arose when the Israelite tribes were to be consolidated into a national unity (i.e. in the time of David and Solomon), but the application of this theory to the list of unclean foods in Deut. xiv. (Lev. xi.) seems to present insuperable difficulties. In fact, while Robertson Smith (in _Kinship and Marriage in Early Arabia_, as well as his _Religion of the Semites_, followed by Stade and Benzinger) strongly advocated the view that clear traces of totemism can be found in early Israel, later writers, such as Marti, _Gesch. der israelit. Religion_, 4th ed., p. 24, Kautzsch in his _Religion of Israel_ already cited, p. 613, and recently Addis in his _Hebrew Religion_, p. 33 foll., have abandoned the theory as applied to Israel.[7] On the other hand, the evidence for the existence of ancestor-worship in primitive Israel cannot be so easily disposed of as Kautzsch (_ibid._ p. 615) appears to think. We have examples (1 Sam. xxviii. 13) in which _Elohim_ is the term which is applied to departed spirits. Oracles were received from them (Isa. viii. 19, xxviii. 15, 18; Deut. xviii. 10 foll.). At the graves of national heroes or ancestors worship was paid. In Gen. xxxv. 20 we read that a _massebah_ or sacred pillar was erected at Rahel's tomb. That the Teraphim, which we know to have resembled the human form (1 Sam. xix. 13, 16), were ancestral images is a reasonable theory. That they were employed in divination is consonant with the facts already noted. Lastly, the rite of circumcision (q.v.), which the Hebrews practised in common with their Semitic neighbours as well as the Egyptians, belonged to ages long anterior to the time of Moses. This is a fact which has long been recognized: cf. Gen. xvii. 10 foll., Herod. ii. 104, and Barton, _Semitic Origins_, pp. 98-100. Probably the custom was of African origin, and came from eastern Africa along with the Semitic race. Respecting Arabia, see Doughty, _Arabia deserta_, i. 340 foll. Entry: 2