"Naturally! Yes, but we are not to conform to nature; I wish these girls to be the children of Grace: and why that abundance? I have again and again intimated that I desire the hair to be arranged closely, modestly, plainly. Miss Temple, that girl's hair must be cut off entirely; I will send a barber to-morrow: and I see others who have far too much of the excrescence--that tall girl, tell her to turn round. Tell all the first form to rise up and direct their faces to the wall."
It's the good girls who keep the diaries, the bad girls never have the time. -- Tallulah Bankhead
People of all sorts of genders are reporting great difficulty, these days, in selecting the proper words to refer to those of the female persuasion. "Lady," "woman," and "girl" are all perfectly good words, but misapplying them can earn one anything from the charge of vulgarity to a good swift smack. We are messing here with matters of deference, condescension, respect, bigotry, and two vague concepts, age and rank. It is troubling enough to get straight who is really what. Those who deliberately misuse the terms in a misbegotten attempt at flattery are asking for it. A woman is any grown-up female person. A girl is the un-grown-up version. If you call a wee thing with chubby cheeks and pink hair ribbons a "woman," you will probably not get into trouble, and if you do, you will be able to handle it because she will be under three feet tall. However, if you call a grown-up by a child's name for the sake of implying that she has a youthful body, you are also implying that she has a brain to match.
He went straight to "his alley," and when he reached the end of it he perceived, still on the same bench, that well-known couple. Only, when he approached, it certainly was the same man; but it seemed to him that it was no longer the same girl. The person whom he now beheld was a tall and beautiful creature, possessed of all the most charming lines of a woman at the precise moment when they are still combined with all the most ingenuous graces of the child; a pure and fugitive moment, which can be expressed only by these two words,--"fifteen years." She had wonderful brown hair, shaded with threads of gold, a brow that seemed made of marble, cheeks that seemed made of rose-leaf, a pale flush, an agitated whiteness, an exquisite mouth, whence smiles darted like sunbeams, and words like music, a head such as Raphael would have given to Mary, set upon a neck that Jean Goujon would have attributed to a Venus. And, in order that nothing might be lacking to this bewitching face, her nose was not handsome--it was pretty; neither straight nor curved, neither Italian nor Greek; it was the Parisian nose, that is to say, spiritual, delicate, irregular, pure,--which drives painters to despair, and charms poets.
"On the table, as in the other room, burned a tallow candle-end in an iron candlestick; and on the bed there whined a baby of scarcely three weeks old. A pale-looking woman was dressing the child, probably the mother; she looked as though she had not as yet got over the trouble of childbirth, she seemed so weak and was so carelessly dressed. Another child, a little girl of about three years old, lay on the sofa, covered over with what looked like a man's old dress-coat.
The tall >girls went out and returned presently, each bearing a tray, with portions of something, I knew not what, arranged thereon, and a pitcher of water and mug in the middle of each tray. The portions were handed round; those who liked took a draught of the water, the mug being common to all. When it came to my turn, I drank, for I was thirsty, but did not touch the food, excitement and fatigue rendering me incapable of eating: I now saw, however, that it was a thin oaten cake shared into fragments.
Once--it was at the epoch of the visit from the archbishop to the convent--one of the young girls, Mademoiselle Bouchard, who was connected with the Montmorency family, laid a wager that she would ask for a day's leave of absence--an enormity in so austere a community. The wager was accepted, but not one of those who bet believed that she would do it. When the moment came, as the archbishop was passing in front of the pupils, Mademoiselle Bouchard, to the indescribable terror of her companions, stepped out of the ranks, and said, "Monseigneur, a day's leave of absence." Mademoiselle Bouchard was tall, blooming, with the prettiest little rosy face in the world. M. de Quelen smiled and said, "What, my dear child, a day's leave of absence! Three days if you like. I grant you three days." The prioress could do nothing; the archbishop had spoken. Horror of the convent, but joy of the pupil. The effect may be imagined.
The refectory was a great, low-ceiled, gloomy room; on two long tables smoked basins of something hot, which, however, to my dismay, sent forth an odour far from inviting. I saw a universal manifestation of discontent when the fumes of the repast met the nostrils of those destined to swallow it; from the van of the procession, the tall >girls of the first class, rose the whispered words--
All at once, he felt some one elbow him in the dusk; he wheeled round, and saw two young girls clad in rags, the one tall and slim, the other a little shorter, who were passing rapidly, all out of breath, in terror, and with the appearance of fleeing; they had been coming to meet him, had not seen him, and had jostled him as they passed. Through the twilight, Marius could distinguish their livid faces, their wild heads, their dishevelled hair, their hideous bonnets, their ragged petticoats, and their bare feet. They were talking as they ran. The taller said in a very low voice:--
Our readers will follow us along the only street of this little village, and enter with us one of the houses, which is sunburned to the beautiful dead-leaf color peculiar to the buildings of the country, and within coated with whitewash, like a Spanish posada. A young and beautiful girl, with hair as black as jet, her eyes as velvety as the gazelle's, was leaning with her back against the wainscot, rubbing in her slender delicately moulded fingers a bunch of heath blossoms, the flowers of which she was picking off and strewing on the floor; her arms, bare to the elbow, brown, and modelled after those of the Arlesian Venus, moved with a kind of restless impatience, and she tapped the earth with her arched and supple foot, so as to display the pure and full shape of her well-turned leg, in its red cotton, gray and blue clocked, stocking. At three paces from her, seated in a chair which he balanced on two legs, leaning his elbow on an old worm-eaten table, was a tall young man of twenty, or two-and-twenty, who was looking at her with an air in which vexation and uneasiness were mingled. He questioned her with his eyes, but the firm and steady gaze of the young girl controlled his look.
Tom was a trifle disconcerted. The basin was refilled, and this time he stood over it a little while, gathering resolution; took in a big breath and began. When he entered the kitchen presently, with both eyes shut and groping for the towel with his hands, an honorable testimony of suds and water was dripping from his face. But when he emerged from the towel, he was not yet satisfactory, for the clean territory stopped short at his chin and his jaws, like a mask; below and beyond this line there was a dark expanse of unirrigated soil that spread downward in front and backward around his neck. Mary took him in hand, and when she was done with him he was a man and a brother, without distinction of color, and his saturated hair was neatly brushed, and its short curls wrought into a dainty and symmetrical general effect. [He privately smoothed out the curls, with labor and difficulty, and plastered his hair close down to his head; for he held curls to be effeminate, and his own filled his life with bitterness.] Then Mary got out a suit of his clothing that had been used only on Sundays during two years--they were simply called his "other clothes"--and so by that we know the size of his wardrobe. The girl "put him to rights" after he had dressed himself; she buttoned his neat roundabout up to his chin, turned his vast shirt collar down over his shoulders, brushed him off and crowned him with his speckled straw hat. He now looked exceedingly improved and uncomfortable. He was fully as uncomfortable as he looked; for there was a restraint about whole clothes and cleanliness that galled him. He hoped that Mary would forget his shoes, but the hope was blighted; she coated them thoroughly with tallow, as was the custom, and brought them out. He lost his temper and said he was always being made to do everything he didn't want to do. But Mary said, persuasively:
A light yacht, chaste and elegant in its form, was gliding amidst the first dews of night over the immense lake, extending from Gibraltar to the Dardanelles, and from Tunis to Venice. The vessel resembled a swan with its wings opened towards the wind, gliding on the water. It advanced swiftly and gracefully, leaving behind it a glittering stretch of foam. By degrees the sun disappeared behind the western horizon; but as though to prove the truth of the fanciful ideas in heathen mythology, its indiscreet rays reappeared on the summit of every wave, as if the god of fire had just sunk upon the bosom of Amphitrite, who in vain endeavored to hide her lover beneath her azure mantle. The yacht moved rapidly on, though there did not appear to be sufficient wind to ruffle the curls on the head of a young girl. Standing on the prow was a tall man, of a dark complexion, who saw with dilating eyes that they were approaching a dark mass of land in the shape of a cone, which rose from the midst of the waves like the hat of a Catalan. "Is that Monte Cristo?" asked the traveller, to whose orders the yacht was for the time submitted, in a melancholy voice.
At the same time, a noise as of a wild animal passing became audible in the hedge, and he beheld emerging from the shrubbery a sort of tall, slender girl, who drew herself up in front of him and stared boldly at him. She had less the air of a human being than of a form which had just blossomed forth from the twilight.
Four tall >girls arose from different tables, and going round, gathered the books and removed them. Miss Miller again gave the word of command--
Valentine, whom we have in the rapid march of our narrative presented to our readers without formally introducing her, was a tall and graceful girl of nineteen, with bright chestnut hair, deep blue eyes, and that reposeful air of quiet distinction which characterized her mother. Her white and slender fingers, her pearly neck, her cheeks tinted with varying hues reminded one of the lovely Englishwomen who have been so poetically compared in their manner to the gracefulness of a swan. She entered the apartment, and seeing near her stepmother the stranger of whom she had already heard so much, saluted him without any girlish awkwardness, or even lowering her eyes, and with an elegance that redoubled the count's attention. He rose to return the salutation. "Mademoiselle de Villefort, my daughter-in-law," said Madame de Villefort to Monte Cristo, leaning back on her sofa and motioning towards Valentine with her hand. "And M. de Monte Cristo, King of China, Emperor of Cochin-China," said the young imp, looking slyly towards his sister.
"I must say also a few words to you, my dear cousin, of little darling William. I wish you could see him; he is very tall of his age, with sweet laughing blue eyes, dark eyelashes, and curling hair. When he smiles, two little dimples appear on each cheek, which are rosy with health. He has already had one or two little WIVES, but Louisa Biron is his favourite, a pretty little girl of five years of age.
On one of the pallets, Marius caught a glimpse of a sort of tall pale young girl, who sat there half naked and with pendant feet, and who did not seem to be listening or seeing or living.
PARSIS.--When the Parsis were first admitted into India, certain conditions were imposed upon them by the Hindus; among others they were not to eat beef, and they were to follow the Hindu custom of wearing a top-knot of hair. Old-fashioned Parsis in country districts still follow these customs. To uncover the head is looked upon as a sin; hence Parsis of both sexes always wear some head covering whether indoors or out. In the house the man wears a skull cap; out of doors the older Parsis wear the _khoka_, a tall hat, higher in front than at the back, made of a stiff shiny material, with a diaper pattern (Plate I. fig. 7). The younger generation adopted a round pith hat with a rolled edge of felt, but, under the influence of the _swadeshi_ movement, they have generally reverted to the older form (Plate I. fig. 10). Next to the skin the Parsi wears a _sadra_ or sacred shirt, with a girdle called _kasti_. Over the _sadra_ a white cotton coat is worn, reaching to a little below the waist. The Parsi wears loose cotton trousers like a Mussulman. In country districts he wears a _jama_, and over the _jama_ a _pechodi_ or shoulder cloth. The young Parsi in Bombay has adopted European dress to a great extent, except as to head-gear. The Parsi woman dresses her hair in the old Greek fashion with a knot behind. She also wears a _sadra_ or sacred shirt. Country Parsis in villages wear a tight-fitting sleeveless bodice, and trousers of coloured cloth. Over all she winds a silken _sari_ or sheet round the body; it is then passed between the legs and the end thrown over the right shoulder. Out of doors she covers her head and right temple (Plate I. fig. 8). In towns the _sari_ is not passed between the legs, but hangs in loose folds so as to hide the trousers. The upper classes wear a sleeved _polka_ jacket instead of the bodice. Parsi children up to the age of seven wear cotton frocks called _jabhlan_. They wear long white trousers of early Victorian cut, with frills at the bottom. They wear a round cap like a smoking-cap. The little girls wear their hair flowing loose (Plate I. fig. 9). Entry: PARSIS
BARI, a tribe of Nilotic negroes, living on the banks of the upper Nile some 200 m. N. of Albert Nyanza. They have as neighbours the Dinka to the north, the Madi to the south, and the Galla to the east. The men are tall and thin, the women fat and under middle height. Their colour is a deep dead brown. The men and unmarried girls go practically naked, the married women wearing a goatskin dyed red. The body is ornamented with red clay and the lower incisors are often extracted. Their sole wealth is cattle and their chief food milk and blood; meat is only eaten when a cow happens to die. They live in round grass huts with conical roofs. Twins are considered unlucky, the mother is divorced by her husband and her family must refund part of the marriage-price. The dead are buried in the hut; a square grave is dug in which the body is arranged in a sitting position with the hands tied behind the back. The most important men in the country are the rainmakers, who are reverenced even more than the chiefs, and, indeed, are famous among the surrounding tribes. The Bari warriors have been much recruited for the Egyptian army and were formerly used as slave-hunters by the Arab traders. Entry: BARI
The lands included in the township of Litchfield (originally called Bantam) were bought from the Indians in 1715-1716 for £15. the Indians reserving a certain part for hunting. The township was incorporated in 1719, was named Litchfield, after Lichfield in England, and was settled by immigrants from Hartford, Windsor, Wethersfield, Farmington and Lebanon (all within the state) in 1720-1721. In 1751 it became the county-seat of Litchfield county, and at the same time the borough of Litchfield (incorporated in 1879) was laid out. From 1776 to 1780 two depôts for military stores and a workshop for the Continental army were maintained, and the leaden statue of George III., erected in Bowling Green, New York City, in 1770, and torn down by citizens on the 9th of July 1776, was cut up and taken to Litchfield, where, in the house (still standing) of Oliver Wolcott it was melted into bullets for the American army by Wolcott's daughter and sister. Aaron Burr, whose only sister married Tapping Reeve (1744-1823), lived in Litchfield with Reeve in 1774-1775. In 1784 Reeve established here the Litchfield Law School, the first institution of its kind in America. In 1798 he associated with himself James Gould (1770-1838), who, after Reeve's retirement in 1820, continued the work, with the assistance of Jabez W. Huntington (1788-1847), until 1833. The school was never incorporated, it had no buildings, and the lectures were delivered in the law offices of its instructors, but among its 1000 or more students were many who afterwards became famous, including John C. Calhoun; Levi Woodbury (1789-1851), United States senator from New Hampshire in 1825-1831 and in 1841-1845, secretary of the navy in 1831-1834 and of the treasury in 1834-1841, and a justice of the United States Supreme Court from 1845; John Y. Mason; John M. Clayton; and Henry Baldwin (1780-1844), a justice of the United States Supreme Court from 1830. In 1792 Mrs Sarah Pierce made one of the first efforts toward the higher education of women in the United States by opening in Litchfield her Female Seminary, which had an influential career of about forty years, and numbered among its alumnae Harriet Beecher Stowe, Mrs Marshall O. Roberts, Mrs Cyrus W. Field and Mrs Hugh McCulloch. Litchfield was the birthplace of Ethan Allen; of Henry Ward Beecher; of Harriet Beecher Stowe, whose novel, _Poganuc People_, presents a picture of social conditions in Litchfield during her girlhood; of Oliver Wolcott, Jr. (1760-1833); of John Pierpont (1785-1866), the poet, preacher and lecturer; and of Charles Loring Brace, the philanthropist. It was also the home, during his last years, of Oliver Wolcott (1726-1797); of Colonel Benjamin Tallmadge (1774-1835), an officer on the American side in the War of Independence and later (from 1801 to 1817) a Federalist member of Congress; and of Lyman Beecher, who was pastor of the First Congregational church of Litchfield from 1810 to 1826. Entry: LITCHFIELD
The Bechuana, though not so tall as Kaffirs, average 5 ft. 6 in. in stature; they are of slender build and their musculature is but moderately developed except where a Kaffir strain is found. Their skin is of a reddish-brown or bronze colour, and their features are fairly regular, though in all cases coarser than those of Europeans. One of their chief peculiarities lies in the fact that each tribe respects (usually) a particular animal, which the members of the tribe may not eat, and the killing of which, if necessary, must be accompanied by profuse apologies and followed by subsequent purification. Many of the tribes take their name from their _siboko_, as the animal in question is called; e.g. the Batlapin, "they of the fish"; Bakuena, "they of the crocodile." The _siboko_ of the Barolong, who as a tribe are accomplished smiths, is not an animal but the metal iron; other tribes have adopted as their particular emblem respectively the sun, rain, dew, &c. Certain ceremonies are performed in honour of the tribal emblem, hence an inquiry as to the tribe of an individual is put in the form "What do you dance?" In certain tribes the old and feeble and the sickly children were killed, and albinos and the deaf and dumb exposed; those born blind were strangled, and if a mother died in childbirth the infant was buried alive in the same grave. With the extension of British authority these practices were prohibited. Circumcision is universally practised, though there is no fixed age for it. It is performed at puberty, when the boys are secluded for a period in the bush. The operation is accompanied by whipping and even tortures. Girls at puberty must undergo trials of endurance, e.g. the holding of a bar of heated iron without crying out. The Bechuana inhabit, for the most part, towns of considerable size, containing from 5000 to 40,000. Politically they live under a tribal despotism limited by a council of elders, the chief seldom exercising his individual authority independently, though the extent of his power naturally depends on his personality. They have their public assemblies, but only when circumstances, chiefly in reference to war, require. These are generally characterized by great freedom of speech, and there is no interruption of the speaker. The chief generally closes the meeting with a long speech, referring to the subjects which each speaker has either supported or condemned, not forgetting to clear his own character of any imputation. These public assemblies are now, except in Basutoland, of very rare occurrence. The clothing of the men consists of a leather bandage; the women wear a skin apron, reaching to the knee, under which is a fringed girdle. Skin cloaks (_kaross_) are worn by both sexes, with the difference that the male garment is distinguished by a collar. The hair is kept short for the most part; women shave the head, leaving a tuft on the crown which is plastered with fat and earth, and adorned with beads. Beads are worn, and various bracelets of iron, copper and brass. Entry: BECHUANA
HENRY OF LAUSANNE (variously known as of Bruys, of Cluny, of Toulouse, and as the Deacon), French heresiarch of the first half of the 12th century. Practically nothing is known of his origin or early life. He may have been one of those hermits who at that time swarmed in the forests of western Europe, and particularly in France, always surrounded by popular veneration, and sometimes the founders of monasteries or religious orders, such as those of Prémontré or Fontevrault. If St Bernard's reproach (_Ep._ 241) be well founded, Henry was an apostate monk--a "black monk" (Benedictine) according to the chronicler Alberic de Trois Fontaines. The information we possess as to his degree of instruction is scarcely more precise or less conflicting. When he arrived at Le Mans in 1101, his _terminus a quo_ was probably Lausanne. At that moment Hildebert, the bishop of Le Mans, was absent from his episcopal town, and this is one of the reasons why Henry was granted permission to preach (March to July 1101), a function jealously guarded by the regular clergy. Whether by his prestige as a hermit and ascetic or by his personal charm, he soon acquired enormous influence over the people. His doctrine at that date appears to have been very vague; he seemingly rejected the invocation of saints and also second marriages, and preached penitence. Women, inflamed by his words, gave up their jewels and luxurious apparel, and young men married courtesans in the hope of reclaiming them. Henry was peculiarly fitted for a popular preacher. In person he was tall and had a long beard; his voice was sonorous, and his eyes flashed fire. He went bare-footed, preceded by a man carrying a staff surmounted with an iron cross; he slept on the bare ground, and lived by alms. At his instigation the inhabitants of Le Mans soon began to slight the clergy of their town and to reject all ecclesiastical authority. On his return from Rome, Hildebert had a public disputation with Henry, in which, according to the bishop's _Acta episcoporum Cenomannensium_, Henry was shown to be less guilty of heresy than of ignorance. He, however, was forced to leave Le Mans, and went probably to Poitiers and afterwards to Bordeaux. Later we find him in the diocese of Arles, where the archbishop arrested him and had his case referred to the tribunal of the pope. In 1134 Henry appeared before Pope Innocent III. at the council of Pisa, where he was compelled to abjure his errors and was sentenced to imprisonment. It appears that St Bernard offered him an asylum at Clairvaux; but it is not known if he reached Clairvaux, nor do we know when or in what circumstances he resumed his activities. Towards 1139, however, Peter the Venerable, abbot of Cluny, wrote a treatise called _Epistola seu tractatus adversus Petrobrusianos_ (Migne, _Patr. Lat._ clxxxix.) against the disciples of Peter of Bruys and Henry of Lausanne, whom he calls Henry of Bruys, and whom, at the moment of writing, he accuses of preaching, in all the dioceses in the south of France, errors which he had inherited from Peter of Bruys. According to Peter the Venerable, Henry's teaching is summed up as follows: rejection of the doctrinal and disciplinary authority of the church; recognition of the Gospel freely interpreted as the sole rule of faith; condemnation of the baptism of infants, of the eucharist, of the sacrifice of the mass, of the communion of saints, and of prayers for the dead; and refusal to recognize any form of worship or liturgy. The success of this teaching spread very rapidly in the south of France. Speaking of this region, St Bernard (_Ep._ 241) says: "The churches are without flocks, the flocks without priests, the priests without honour; in a word, nothing remains save Christians without Christ." On several occasions St Bernard was begged to fight the innovator on the scene of his exploits, and in 1145, at the instance of the legate Alberic, cardinal bishop of Ostia, he set out, passing through the diocese of Angoulême and Limoges, sojourning for some time at Bordeaux, and finally reaching the heretical towns of Bergerac, Périgueux, Sarlat, Cahors and Toulouse. At Bernard's approach Henry quitted Toulouse, leaving there many adherents, both of noble and humble birth, and especially among the weavers. But Bernard's eloquence and miracles made many converts, and Toulouse and Albi were quickly restored to orthodoxy. After inviting Henry to a disputation, which he refused to attend, St Bernard returned to Clairvaux. Soon afterwards the heresiarch was arrested, brought before the bishop of Toulouse, and probably imprisoned for life. In a letter to the people of Toulouse, undoubtedly written at the end of 1146, St Bernard calls upon them to extirpate the last remnants of the heresy. In 1151, however, some Henricians still remained in Languedoc, for Matthew Paris relates (_Chron. maj._, at date 1151) that a young girl, who gave herself out to be miraculously inspired by the Virgin Mary, was reputed to have converted a great number of the disciples of Henry of Lausanne. It is impossible to designate definitely as Henricians one of the two sects discovered at Cologne and described by Everwin, provost of Steinfeld, in his letter to St Bernard (Migne, _Patr. Lat._, clxxxii. 676-680), or the heretics of Périgord mentioned by a certain monk Heribert (Martin Bouquet, _Recueil des historiens des Gaules et de la France_, xii. 550-551). Entry: HENRY