Well, whatever happened here today...' he said, turning back to Popescu and donning his own sunglasses so he could discreetly cast his gaze over her figure,'...it was only the beginning.
This lingering for forty days is the crowning proof of Christ's tender regard for His little flock. He who had laid down His life for them is loath to leave them. Though they had forsaken Him, and doubted Him, they had not wearied, much less had they worn out, His love. He stays to look again, and yet again, and yet again, upon them, as if turning back and lingering to bless them. It is all of a piece with His life of love. Everywhere He meets them without a touch of upbraiding, without recalling a single memory of all His bitter suffering, revealing Himself to the disciples with a tenderness and blessedness indescribably beautiful.
Emotion turning back on itself, and not leading on to thought or action, is the element of madness.= _John Sterling._ [Greek: Emou thanontos gaia michtheto pyri]--When I am dead the earth will be mingled with fire.
Picking up the pieces of my sweet shattered dream, I wonder how the old folks are tonight, Her name was Ann, and I'll be damned if I recall her face, She left me not knowing what to do. Carefree Highway, let me slip away on you, Carefree Highway, you seen better days, The morning after blues, from my head down to my shoes, Carefree Highway, let me slip away, slip away, on you...
I wonder if she'll ever do the same,
Now the thing that I call livin' is just bein' satisfied,
With knowing I got noone left to blame.
Carefree Highway, I got to see you, my old flame...
Searching through the fragments of my dream shattered sleep,
I wonder if the years have closed her mind,
I guess it must be wanderlust or tryin' to get free,
From the good old faithful feelin' we once knew.
-- Gordon Lightfoot, "Carefree Highway"
From a certain point onward there is no longer any turning back. That is the point that must be reached. -- F. Kafka
At the moment when the cart moved off, he admitted that he had felt, a moment previously, a certain joy in the thought that he should not go whither he was now proceeding. He examined this joy with a sort of wrath, and found it absurd. Why should he feel joy at turning back? After all, he was taking this trip of his own free will. No one was forcing him to it.
One who was in the act of drinking leaves his glass in its place, and turns his head towards the speaker. Another, twisting the fingers of his hands together, turns with stern brows to his companions. Another, with his hands spread out, shows their palms, and shrugs his shoulders towards his ears; his mouth expresses amazement. Another speaks in the ear of his neighbour, and he, as he listens to him, turns towards him, lending him his ear, while he holds a knife in one hand and {138} a piece of bread in the other, half cut through by the knife. Another, in turning with a knife in his hand, has upset a glass on the table. Another lays his hands on the table and looks fixedly. Another puffs out his cheeks, his mouth full. Another leans forward to see the speaker, shading his eyes with his hand. Another draws back behind him who is leaning forward and sees the speaker between the wall and the man who is leaning forward.
Just as he reached his own house he stopped short, asking himself suddenly hadn't he better go at once to the prosecutor and tell him everything. He decided the question by turning back to the house. "Everything together to-morrow!" he whispered to himself, and, strange to say, almost all his gladness and self-satisfaction passed in one instant.
Then it happened that Ivan went out, and only when he had gone a dozen steps along the corridor, he suddenly felt that there was an insulting significance in Smerdyakov's last words. He was almost on the point of turning back, but it was only a passing impulse, and muttering, "Nonsense!" he went out of the hospital.
After taking a turn along the Podnovinski Boulevard, Balaga began to rein in, and turning back drew up at the crossing of the old Konyusheny Street.
"Stay, Alexey, one more confession to you alone!" cried Dmitri, suddenly turning back. "Look at me. Look at me well. You see here, here--there's terrible disgrace in store for me." (As he said "here," Dmitri struck his chest with his fist with a strange air, as though the dishonor lay precisely on his chest, in some spot, in a pocket, perhaps, or hanging round his neck.) "You know me now, a scoundrel, an avowed scoundrel, but let me tell you that I've never done anything before and never shall again, anything that can compare in baseness with the dishonor which I bear now at this very minute on my breast, here, here, which will come to pass, though I'm perfectly free to stop it. I can stop it or carry it through, note that. Well, let me tell you, I shall carry it through. I shan't stop it. I told you everything just now, but I didn't tell you this, because even I had not brass enough for it. I can still pull up; if I do, I can give back the full half of my lost honor to-morrow. But I shan't pull up. I shall carry out my base plan, and you can bear witness that I told you so beforehand. Darkness and destruction! No need to explain. You'll find out in due time. The filthy back-alley and the she- devil. Good-by. Don't pray for me, I'm not worth it. And there's no need, no need at all.... I don't need it! Away!"
11:10. And presently turning back he took Asor: and slew the king thereof with the sword. Now Asor of old was the head of all these kingdoms.
Some one called to him to put on his hat as it was cold. But he flung the hat in the snow as though he were angry and kept repeating, "I won't have the hat, I won't have the hat." Smurov picked it up and carried it after him. All the boys were crying, and Kolya and the boy who discovered about Troy most of all. Though Smurov, with the captain's hat in his hand, was crying bitterly too, he managed, as he ran, to snatch up a piece of red brick that lay on the snow of the path, to fling it at the flock of sparrows that was flying by. He missed them, of course, and went on crying as he ran. Half-way, Snegiryov suddenly stopped, stood still for half a minute, as though struck by something, and suddenly turning back to the church, ran towards the deserted grave. But the boys instantly overtook him and caught hold of him on all sides. Then he fell helpless on the snow as though he had been knocked down, and struggling, sobbing, and wailing, he began crying out, "Ilusha, old man, dear old man!" Alyosha and Kolya tried to make him get up, soothing and persuading him.
13:14. And turning back again, they came both to the same place: and asking one another the cause, they acknowledged their lust: and then they agreed together upon a time, when they might find her alone.
Eleven days, and yet it took them forty years! How was this? Alas! we need not travel far for the answer. It is only too like ourselves. How slowly we get over the ground! What windings and turnings! How often we have to go back and travel over the same ground, again and again. We are slow travelers because we are slow learners. Our God is a faithful and wise, as well as a gracious and patient Teacher. He will not permit us to pass cursorily over our lessons. Sometimes, perhaps, we think we have mastered a lesson and we attempt to move on to another, but our wise Teacher knows better, and He sees the need of deeper ploughing. He will not have us mere theorists or smatterers; He will keep us, if need be, year after year at our scales until we learn to sing.--=C. H. M.=
But I had not proceeded far, when I began to bethink me that the Captain with whom I was to sail yet remained unseen by me; though, indeed, in many cases, a whale-ship will be completely fitted out, and receive all her crew on board, ere the captain makes himself visible by arriving to take command; for sometimes these voyages are so prolonged, and the shore intervals at home so exceedingly brief, that if the captain have a family, or any absorbing concernment of that sort, he does not trouble himself much about his ship in port, but leaves her to the owners till all is ready for sea. However, it is always as well to have a look at him before irrevocably committing yourself into his hands. Turning back I accosted Captain Peleg, inquiring where Captain Ahab was to be found.
"To search far..." repeated the count, evidently sorry Simon had not said more. "To search far," he said, turning back the skirt of his coat to get at his snuffbox.
"I know it will be heaven for me, heaven, the moment I confess. Fourteen years I've been in hell. I want to suffer. I will take my punishment and begin to live. You can pass through the world doing wrong, but there's no turning back. Now I dare not love my neighbor nor even my own children. Good God, my children will understand, perhaps, what my punishment has cost me and will not condemn me! God is not in strength but in truth."
The record of the art of line-engraving during the last quarter of the 19th century is one of continued decay. Technical improvements, it was hoped, might save the art; it was thought by some that the slight revival resultant on the turning back of the burin's cutting-point--whereby the operator pulled the tool towards him instead of pushing it from him--might effect much, in virtue of the time and labour saved by the device. But by the beginning of the 20th century pictorial line-engraving in England was practically non-existent, and, with the passing of Jeens and Stacpoole, the spasmodic demand by publishers for engravers to engrave new plates remained unanswered. Mr C. W. Sherborn, the exquisite and facile designer and engraver of book-plates, has scarcely been surpassed in his own line, but his art is mainly heraldic. There are now no men capable of such work as that with which Doo, J. H. Robinson, and their fellows maintained the credit of the English School. Line-engraving has been killed by etching, mezzotint and the "mixed method." The disappearance of the art is due not so much to the artistic objection that the personality of the line-engraver stands obtrusively between the painter and the public; it is rather that the public refuse to wait for several years for the proofs for which they have subscribed, when by another method they can obtain their plates more quickly. An important line plate may occupy a prodigious time in the engraving; J. H. Robinson's "Napoleon and the Pope" took about twelve years. The invention of steel-facing a copper plate would now enable the engraver to proceed more expeditiously; but even in this case he can no more compete with the etcher than the mezzotint-engraver can keep pace with the photogravure manufacturer. Entry: LINE
BHARAHAT, or BARHUT, a village in the small state of Nagod in India, lying about 24° 15' N. by 80° 45' E., about 120 m. S.W. of Allahabad. General A. Cunningham discovered there in 1873 the remains of a _stupa_ (i.e. a burial mound over the ashes of some distinguished person) which were excavated, in 1874, by his assistant, J.D. Beglar. The results showed that it must have been one of the most imposing and handsome in India; and it is especially important now from the large number of inscriptions found upon it. The ancient name of the place has not been yet traced, but it must have been a considerable city and its site lay on the high road between the ancient capitals of Ujjeni and Kosambi. The _stupa_ was circular, 70 ft. in diameter and 42 ft. high. It was surrounded by a stone railing 100 ft. in diameter, so that between railing and _stupa_ there was an open circle round which visitors could walk; and the whole stood towards the east side of a paved quadrangle about 300 ft. by 320 ft., surrounded by a stone wall. On the top of the _stupa_ was an ornament shaped like the letter T, and as the base of the _stupa_ was above the quadrangle, the total height of the monument was between 50 and 60 ft. But its main interest, to us, lies in the railing. This consisted of eighty square pillars, 7 ft. 1 in. in height, connected by cross-bars about 1 ft. broad. Both pillars and cross-bars were elaborately carved in bas-relief, and most of them bore inscriptions giving either the name of the donor, or the subject of the bas-relief, or both. There were four entrances through the railing, facing the cardinal points, and each one protected by the railing coming out at right angles, and then turning back across it in the shape of the letter L. This gave the whole ground plan of the monument, and no doubt designedly so, the shape of a gigantic _swastika_ (i.e. a symbol of good fortune). By the forms of the letters of the inscriptions, and by the architectural details, the age of the monument has been approximately fixed in the 3rd century B.C. The bas-reliefs give us invaluable evidence of the literature, and also of the clothing, buildings and other details of the social conditions of the peoples of Buddhist India at that period. The subjects are taken from the Buddhist sacred books, more especially from the accounts given in them of the life of the Buddha in his last or in his previous births. Unfortunately, only about half the pillars, and about one-third of the cross-bars have been recovered. When the _stupa_ was discovered the villagers had already carried off the greater part of the monument to build their cottages with the stones and bricks of it. The process has gone on till now nothing is left except what General Cunningham found and rescued and carried off to Calcutta. Even the mere money value of the lost pieces must be immense, and among them is the central relic box, which would have told us in whose honour the monument was put up. Entry: BHARAHAT
BARNABAS, in the New Testament, the surname, according to Acts iv. 36, given by the apostles (possibly in contrast to Joseph Barsabbas, Acts i. 23) to Joseph, "a Levite, a man of Cyprus by birth," who, though like Paul not of the Twelve, came like him to rank as an apostle (Acts xiv. 4, 14, 1 Cor. ix. 6; see APOSTLE). The Greek rendering of this Semitic name [Greek: huios paraklêseôs]) may be translated "son of consolation" (as in the A.V.), or "son of exhortation" (as in the R.V.). But there is an initial difficulty about the Greek rendering itself, as no satisfactory etymology of Bar-nabas in this sense has as yet been suggested. The one at present in favour on the ground of philological analogy (see Z.N.T.W., 1906, p. 91 for a fresh instance), viz. Bar-Nebo, lacks intrinsic fitness for a Jew and a Levite, and of course does not accord with the statement in Acts itself. Hence it still seems best to assume some unknown Aramaic form equivalent to [Greek: paraklêsis], and then to take the latter in the sense of comfort or encouragement. This rendering, rather than "exhortation" in the sense of eloquence, best suits the usage of Acts, which suggests such comfort as is given by encouraging rather than rousing words (ix. 31, xi. 23, xiii. 15, xv. 31 f.; cf. Luke ii. 25, vi. 24). All we hear of Barnabas points to goodness of heart ("a good man," xi. 24) as his distinctive quality, giving fineness of perception (ix. 27, xi. 25 f.) and large insight into essentials (xi. 23 f.). It was probably the practically helpful and encouraging form that his gift as a "prophet" took (Acts xiii. i, [v.03 p.0408] with 1 Cor. xiv. 3). It is perhaps significant that his first appearance is of the generously helpful kind described in Acts iv. 36 f. Yet we must beware of regarding Barnabas as merely a fine character; he plays too prominent a part in the New Testament for any such limitation. Thus, he next appears as braving the suspicions which dogged the ex-persecutor Saul (Paul)--possibly an old acquaintance in Hellenist circles at Jerusalem (cf. vi. 9, ix. 29)--and introducing him to the older apostles (ix. 27). More suggestive still of high repute as a man of insight and authority is his mission from the Jerusalem Church to inspect and judge of the new departure in the Gospel at Antioch, in Acts xi. 22. This means very much, though his modesty led him to call in the aid of his friend Saul to cope with the new and expanding situation (25 f.). After their brief joint visit to Judaea and Jerusalem (xi. 30, xii. 25) we next get a glimpse of Barnabas as still chief among the spiritual leaders of the Antiochene Church, and as called by the Spirit, along with Saul, to initiate the wider mission of the Gospel, outside Syria even, in regions beyond (xiii. 2, 4). He led the way to his native Cyprus; but in the crucial struggle with the magician Bar-Jesus, in the presence of the governor of the island (xiii. 7 ff.), Saul seems to have come so decisively to the front, that henceforth, for the author of Acts he takes the lead, and Barnabas appears as his colleague (see xiii. 13, "Paul and his company," and note the turning back of Mark, the kinsman of Barnabas). The fact that at Lystra the natives styled Barnabas, Zeus, and Paul, Hermes, while suggesting that Barnabas was the man of nobler mien, proves that Paul was the chief speaker (xiv. 12); and the notices in the Pauline epistles fully bear out the view that "the gospel of the Gentiles" which they preached was in conception Paul's (Gal. ii. 1-9). Indeed, Barnabas's vacillation at Antioch, as recorded in Gal. ii. 11 ff. (whether it preceded or followed their mission in Acts xiii.-xiv.), shows that, while gifted with true intuitions, he was not strong in thinking out his position to all its issues on principle, and that it was here that Paul was so immensely his superior. But what Barnabas did see with full reasoned conviction, he was staunch in upholding; thus he upheld the general cause of Gentile freedom from the obligation of circumcision (as distinct from perfect religious equality with Jewish believers) at the Jerusalem conference (Acts xv.). With this stand for principle, however, his main work, as a great link in the transition of the Gospel from its Jewish to its universal mission, reached its climax; and Acts transfers its attention wholly to Paul, after explaining how their roads parted under rather painful circumstances (xv. 37 ff.). Entry: BARNABAS
In the later Iron Age (or early La Tène period) the prolongation of the catch-plate described in the second and fourth groups above has a terminal knob ornament, which is reflexed upwards, at first slightly (fig. 8), and then to a marked extent, turning back towards the bow. Entry: IV
This kind of going barrel, however, is evidently not suited to the delicacy of an astronomical clock; and Harrison's going ratchet is now universally adopted in such clocks, and also in chronometers and watches for keeping the action of the train on the escapement during the winding. Fig. 25 (in which the same letters are used as in the corresponding parts of fig. 3) shows its construction. The click of the barrel-ratchet R is set upon another larger ratchet-wheel with its teeth pointing the opposite way, and its click rT is set in the clock frame. That ratchet is connected with the great wheel by a spring ss' pressing against the two pins s in the ratchet and s' in the wheel. When the weight is wound up (which is equivalent to taking it off), the click Tr prevents that ratchet from turning back or to the right; and as the spring ss' is kept by the weight in a state of tension equivalent to the weight itself it will drive the wheel to the left for a short distance, when its end s is held fast, with the same force as if that end was pulled forward by the weight; and as the great wheel has to move very little during the short time the clock is winding, the spring will keep the clock going long enough. Entry: A
If, then, we can discern these signs of important changes within so short a period, great caution is needed in rapidly reviewing long periods of time prior to that industrial revolution which is traced mainly to the application of mechanical power to machinery in aid of manual labour, practically begun and completed within the second half of the 18th century. "In 1740 save for the fly-shuttle the loom was as it had been since weaving had begun ... and the law of the land was" (under the Act of Apprentices of 1503) "that wages in each district should be assessed by Justices of the Peace."[2] Turning back to still earlier times, legislation--whatever its source or authority--must clearly be devoted to aims very different from modern aims in regulating labour, when it arose before the labourer, as a man dependent on an "employer" for the means of doing work, had appeared, and when migratory labour was almost unknown through the serfdom of part of the population and the special status secured in towns to the artisan. Entry: LABOUR
The cortex (see fig. 7) consists of a thin layer of grey material forming an outer coat of somewhat varying thickness over the whole external surface of the laminae of the organ. When examined microscopically it is found to be made up of two layers, an outer "molecular" and an inner "granular" layer. Forming a layer lying at the junction of these two are a number of cells, the _cells of Purkinje_, which constitute the most characteristic feature of the cerebellum. The bodies of these cells are pear-shaped. Their inner ends taper and finally end in a nerve fibre which may be traced into the white centre. In their course through the granule layer they give off a number of branching collaterals, some turning back and passing between the cells of Purkinje into the molecular layer. Their inner ends terminate in one or sometimes two stout processes which repeatedly branch dichotomously, thus forming a very elaborate dendron in the molecular layer. The branchings of this dendron are also highly characteristic in that they are approximately restricted to a single plane like an espalier fruit tree, and those for neighbouring cells are all parallel to one another and at right angles to the general direction of the folium to which they belong. In the molecular layer are found two types of cells. The most abundant are the so-called _basket cells_ which are distributed through the whole thickness of the layer. They have a rounded body giving off many branching dendrons to their immediate neighbourhood and one long neuraxon which runs parallel to the surface and to the long axis of the lamina. In its course, this gives off numerous collaterals which run downward to the bodies of Purkinje's cells. Their terminal branchings together with similar terminals of other collaterals form the basket-work around the bodies of these cells. Entry: P
As lack of insight lay at the root of their troubles, it was not enough simply to enjoin the moral fidelity to conviction which is three parts of faith to the writer, who has but little sense of the mystical side of faith, so marked in Paul. There was need of a positive theory based on real insight, in order to inspire faith for more strenuous conflict with the influences tending to produce the apostasy from Christ, and so from "the living God," which already threatened some of them (iii. 12). Such "apostasy" was not a formal abjuring of Jesus as Messiah, but the subtler lapse involved in ceasing to rely on relation to Him for daily moral and religious needs, summed up in purity of conscience and peace before God (x. 19-23, xiii. 20 f.). This "falling aside" (vi. 5, cf. xii. 12 f.), rather than conscious "turning back," is what is implied in the repeated exhortations which show the intensely practical spirit of the whole argument. These exhortations are directed chiefly against the dullness of spirit which hinders progressive moral insight into the genius of the New Covenant (v. 11-vi. 8), and which, in its blindness to the full work of Jesus, amounts to counting His blood as devoid of divine efficacy to consecrate the life (x. 26, 29), and so to a personal "crucifying anew" of the Son of God (vi. 6). The antidote to such "profane" negligence (ii. 1, 3, xii. 12 f., 15-17) is an earnestness animated by a fully-assured hope, and sustained by a "faith" marked by patient waiting ([Greek: makrothymia]) for the inheritance guaranteed by divine promise (x. ii f.). The outward expression of such a spirit is "bold confession," a glorying in that Hope, and mutual encouragement therein (iii. 6, 12 f.); while the sign of its decay is neglect to assemble together for mutual stimulus, as if it were not worth the odium and opposition from fellow Jews called forth by a marked Christian confession (x. 23-25, xii. 3)--a very different estimate of the new bond from that shown by readiness in days gone by to suffer for it (x. 32 ff.). Their special danger, then, the sin which deceived (iii. 13) the more easily that it represented the line of least resistance (perhaps the best paraphrase of [Greek: euperistatos hamartia] in xii. i), was the exact opposite of "faith" as the author uses it, especially in the chapter devoted to its illustration by Old Testament examples. His readers needed most the moral heroism of fidelity to the Unseen, which made men "despise shame" due to aught that sinners in their unbelief might do to them (xii. 2-11, xiii. 5 f.)--and of which Jesus Himself was at once the example and the inspiration. To quicken this by awakening deeper insight into the real objects of "faith," as these bore on their actual life, he develops his high argument on the lines already indicated. Entry: 3