text:
Page:The Pima Indians.pdf/195

190

In addition to the education that every Pima child received by the method of imitation and apprenticeship, careful oral instruction in moral, religious, and other matters was also given by the elders. While yet quite young the Pima lad was taken up in his father's arms at daybreak and held there while he was told something of the mysteries of the great Sun god that nearly every morning in the year rises bright and free from clouds above the Sierra Tortilla. As he grew too big to be held in arms he had to sit up very straight and pay strict attention while his father or guardian lectured to him on the proper conduct of a Pima warrior and citizen; or, in other words, soldier and gentleman. If he was not fully awake and paid indifferent heed to what was told him, the father's stiffened middle finger would suddenly strike the side of his nose, bringing his face around until he looked straight into his father's eyes. (See pl., c, , .)

He learned that he must be ever alert and ready with bow and arrows to repel the attacks of Apaches. Day by day this lesson was taught by precept and example until it became the strongest instinct of the youth to be ready and watchful. He was taught to go on scout duty in the morning or to look after the live stock before he partook of his morning meal. It was well for him to accustom himself to cold food and to that which remained after the family had satisfied their hunger, for it was only by practising abstemiousness that he could hope to be fit for the long war trail into the barren Apache stronghold, "If you are wounded in battle," said the father, "don't make a great outcry about it like a child. Pull out the arrow and slip away; or, if hard stricken, die with a silent throat. Go on the war trail with a small blanket. It is light and protection enough for one aided by the magicians. Inure yourself to the cold while yet a boy. Fight not at all with your comrades; preserve your strength for the combat with the Apaches. Then, if brave, will come to you high honor. Be unselfish or you will not be welcome at the fire of the friendly. The selfish man is lonely and his untended fire dies. Keep your peace when a foolish man addresses the people. Join not in his imprudent councilings. Above all, talk not foolishly yourself. Bathe in the cold water of the early morning, that you may be prepared for the purification ceremony after killing an enemy."

Thus the lad was taught fortitude, courage, forbearance, unselfishness, industry—qualities that might well be adapted to the changed conditions and incorporated in the system of instruction of the white man's "Indian schools." As time went on he learned that if he profited by the advice given him he would become a desirable party for some soft-voiced home keeper, and with his marriage his education ceased.

title: Page:The Pima Indians.pdf/195


text:
Page:The Pima Indians.pdf/196

] As a hunter he made his debut by giving away all the first deer that he killed. Afterwards he took his choice of the meat before sharing with his fellows.

Every youth when about 20 years old was told the ancient traditions, or Ilâ-âk Aga, Story of Hâ-âk. For four days and four nights he remained with the keeper of the legends, who was usually a man selected as tribal historian because of possessing a good memory. During that period he was not allowed to eat salt. This and similar tabus with reference to salt may have been due to contact with the Papagos or to survival from the period when the Pimas lived by the sea.

The advice given Sala Hina by her father may be taken as an example of the kind of instruction given the girls. Sala's mother was careless and indifferent, so that the responsibility of her training fell upon the father, as often happens. "Stay at home with your mother," he told her. "Watch and help her handle the cooking pots, the mortar, and metate, that you may know how to prepare the seeds of Pimería. Keep the fire alive and have wood ever ready. See that the drinking olla is never empty. If you do these things well, you will not gad about after you are married and leave your hearth vacant so that your husband may come home to find the fire out or to put it out to your discomfiture; for it is the office of man to kindle the fire but the part of woman to keep it burning."

As in the case cited, one parent may neglect the training of the children. It rarely happens that both are wholly indifferent. They are inclined to punish the children more than do the members of any other tribe with which I am acquainted. The youngsters are seldom whipped, but they may be scolded, slapped, or shaken for their misdemeanors until they become 10 or 12 years old. If a girl stumbles and breaks an olla when going for water, her elders take some of the broken pieces and scratch her naked arm. The girls begin to assist in the cooking at 7 or 8 and at 9 or 10 they begin to make baskets. Some are lazy and are allowed to idle away their time, never making more than the single basket required during their puberty ceremonies.

The younger girls make very realistic rag dolls, which they carry through the drama of life with as great seriousness and "make-believe" as their white sisters. The writer once came upon them when they had twenty or more figures variously posed around them as spectators of the burial of a whole family, with accompanying destruction of ("make-believe") property. In addition to "funerals," they had parties for which they ground wheat for pinole, though an adult observer would have said that they were grinding up weed seed. The "dishes" were molded with mud on their little brown elbows and were ready for use after scarcely more than a minute's

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Page:The Pima Indians.pdf/196


text:
Page:The Pima Indians.pdf/197

192 drying in the sun. One form of mischievous activity was to play hide-and-seek in the wheat fields, but such a game was brief and apt to be attended with unpleasant consequences. In the evenings they played "puberty dances" or listened to the wonderful tales of prowess of their elders or of the adventures of the mythic animals of ancient Pimería. The boys practise day after day, year after year, until it is not surprising that they become such accurate shots with the bow. Woe to the birds and squirrels that cross their path. Unlike the pueblo lads, they are not prohibited from killing the rattlesnake, but they must not use the same arrow again. If the rattles are desired for ornament, they must be taken from a living snake. We have seen them teasing a Gila monster, but this and the horned toad are exempt from their arrows. Fish offered a splendid target for them when there was any water in the river and any fish were to be seen. There was no parental prohibition against destroying birds' nests, though the warning "If you touch quail eggs you will go blind" served most effectually to protect one species at least. The owl was not so much a bird of evil as of mystery and death, and its feathers were sought for their magic potency in medicine and other ceremonies. If a lad shot one, he had to pluck the feathers from the bird before it died or the magic power of the plumes was lost. Besides the bow and arrows the Pima youngsters possessed the sling of rawhide, which, by the usual process of evolution, came to be made in later years of boot leg. From the scanty Mexican population with which they came in contact they learned to use stilts, but none were seen in use during the writer's stay among them. As they grew older they were cautioned not to eat from an olla, else when they had to run away from superior numbers of Apaches the olla would get between their legs and obstruct their movements.

Favored by the mildness of the climate, the lot of the aged among the Pimas was less unenviable than among most of the other Indian tribes. As they were a sedentary people, the custom of abandoning the aged on the march could not prevail. Asa matter of fact, the old and helpless were not killed by the active members of the community, though they were sometimes neglected until they starved to death and sometimes they set fire to their houses to commit suicide. The heartlessness of youth sometimes manifested itself in such acts as throwing stones at aged persons, merely "to see them act like children."

One case observed may be mentioned—that of an old man at Sacaton dragging out a miserable existence. Totally blind and scarcely able to walk, he lived in a brush shelter about 8 feet square that contained a little straw and the single blanket that served to cover him. When he ventured abroad into the world the limits of his jour-

title: Page:The Pima Indians.pdf/197


text:
Page:The Pima Indians.pdf/198

] neys were prescribed by the length of the rope which was attached by one end to his doorpost. His food was cooked by some of his adult grandchildren who occupied a house near at hand. His time was spent absolutely alone in the shelter, which was as devoid of utensils or furnishings as any dog kennel. And yet, with a pride that is deathless in the human soul, he boasted of the time when he was a man among men and overcame the ferocious Apaches on the latter's own ground.

The usual primitive views of death—that it was not a natural event, but a result of magic influences brought to bear by enemies, human or superhuman—prevailed among the Pimas. In the legends the first death that occurred in the history of the human race is attributed to the venom of Soft Child, the rattlesnake, who was given the power of death to protect himself from unmerited abuse by man. The legends also indicate a disposition to view the Destroyer philosophically, inasmuch as the predecessors of the present race are regarded with commiseration on account of their becoming so crowded because of none dying to give place to the oncoming generation.

Again and again the information was elicited that those who died during the day were killed by the Sun, while those who died during the hours of darkness were killed by Night. This the author interprets to mean that the prayers that were regularly addressed to Sun and Night were for preservation, and that death resulted from some lapse or inattention on the part of these two deities. This agrees with the equally emphatic statements that "death is always due to magic, to animals, or to neglect of the ceremonies or tabus."

At the moment of death the friends of the dying flee from them as if to avoid the magic that may not be satisfied with one victim. The near relatives cover the face of the corpse and bind the body in a bundle, with the legs drawn up. Before the Pimas obtained horses the body was borne to the grave on a litter. With primitive tools the graves were not dug as deep as at the present time, and to this burial in shallow graves is attributed the cause for covering the graves with the timbers of the sheds or storehouses of the deceased (see pl., a, b, c). Now a round hole is dug to a depth of 5 or 6 feet, then a small chamber is scooped out on the west side, in which the body is extended, with the head to the south. Billets of wood are then placed so as to lean against the roof over the body, so that in filling the grave no earth falls upon it. Medicine-men are buried in a sitting position, and in several instances have been buried in isolated places which have acquired special sacredness. 26 —08——15

title: Page:The Pima Indians.pdf/198


text:
Page:Adam's reports on vernacular education in Bengal and Behar, submitted to Government in 1835, 1836 and 1838.djvu/30

16 to concoct evil measures, to organize conspiracy, or to contaminate those less steeped in crime and hardened in vice than themselves. To the well disposed it affords an occupation, furnishes a means of passing time that would otherwise hang heavy, and implants a taste for pursuits that will render them profitable members of society, when again let loose upon the world. To some of the prisoners I could perceive that the task was distasteful and a sore punishment, but the majority spoke in terms of unfeigned, and, I am convinced, sincere gratitude of the change for the better, which they acknowledged to have been wrought in their condition. The better feelings of their nature have been roused. They are no longer considered and treated as savage and dangerous animals, to be broken into subjection by harshness and starvation, and they exhibit many humanizing sympathies in their demeanour and acts. Not the least creditable part of the whole proceeding is the simple and inexpensive machinery by which all this has been accomplished. The prisoners themselves are the chief agents in their own amelioration, and have exhibited a docility and perseverance that are no mean tests of the success and value of the system.”

To this evidence we append the remarks of the late Lieutenant-Governor:—

"“The prevalent taste for Mathematics has been seized upon in its practical bearing on land surveying, the mechanical arts, and mercantile transactions. Euclid is already a favorite text book, the surveying compass and plane table are rapidly becoming household implements. There is not one of the 3,000,000 men, who cultivate the 100,000,000 acres in these eight Districts, who may not be taught that the field he tills is a Geometrical figure, the extent of which he ought to be able to measure.”"

In 1852, the Hulkabundi, similar to the Bengal Circle, system was begun; it was formed of Village Schools set in the midst of a cluster of villages—none of which were more than two miles distant from the school—and paid for by a cess. This cess and system now prevail in the greater part of every district in the North-West Provinces.

In 1853, the Hon’ble Mr. J. Thomason, Lieutenant-Governor of the North-Western Provinces, the father of Vernacular Education in North India, died; his death called forth a Minute from Lord Dalhousie on the 25th of October, in which occur the following sentiments:—

“Five years ago I had the honor of recommending to the Honorable Court of Directors a scheme prepared by the Lieutenant-Governor of the North-Western Provinces, for the promotion of Vernacular Education, by the institution of schools in each tehseel on the part of the Government. The scheme, which was designed ultimately for the whole of the thirty-one districts within the jurisdiction of the Lieutenant-Governor, was limited by His Honor for the time to eight of these districts.

“The Honorable Court was pleased to accede to the recommendation of the Government, in the despatch No. 14, 3rd October 1849, and the scheme was thereafter carried into effect.

“Three years have since elapsed; and I now submit to my Honorable Colleagues, with feelings of genuine satisfaction, a despatch, in which the late Lieutenant-Governor announced to the Supreme Government the eminent success of this experiment, and asked that the scheme of Vernacular Education should now be extended, in its full integrity, to all the


text: Caledonia (Defoe)/Preface

title: Caledonia (Defoe)/Preface


text:
Page:The Pima Indians.pdf/19

14

title: Page:The Pima Indians.pdf/19


text: Caledonia (Defoe)/Part 1

title: Caledonia (Defoe)/Part 1


text: Caledonia (Defoe)/Part 2

title: Caledonia (Defoe)/Part 2


text: Caledonia (Defoe)/Part 3

title: Caledonia (Defoe)/Part 3


text:
Page:Adam's reports on vernacular education in Bengal and Behar, submitted to Government in 1835, 1836 and 1838.djvu/31

Rh districts within the jurisdiction of the Government of the North-Western Provinces.

“Alluding to the districts in which the Government schools have not yet been established, Mr. Thomason has said:—

“In all these parts there is a population no less teeming, and a people capable of learning. The same wants prevail, and the same moral obligation rests upon the Government, to exert itself for the purpose of dispelling the present ignorance. The means are shown by which a great effect can be produced, the cost at which they can be brought into operation is calculated, the agency is available. It needs but the sanction of the highest authority to call into exercise, throughout the length and breadth of the land, the same spirit of enquiry, and the same mental activity, which is now beginning to characterize the inhabitants of the few districts in which a commencement has been made.

“The sanction which the Lieutenant-Governor, in these words, solicited for an increase of the means which experience has shown to be capable of producing such rich and early fruit, I now most gladly and gratefully propose. And while I cannot refrain from recording anew in this place my deep regret that the ear which would have heard this welcome sanction given, with so much joy, is now dull in death,. [sic] I desire at the same time to add the expression of my feeling, that even though Mr. Thomason had left no other memorial of his public life behind him, this system of general Vernacular Education, which is all his own, would have sufficed to build up for him a noble and abiding monument of his earthly career.

“I beg leave to recommend, in the strongest terms, to the Honorable Court of Directors, that full sanction should be given to the extension of the scheme of Vernacular education to all the districts within the jurisdiction of the North-Western Provinces, with every adjunct which may be necessary for its complete efficiency.

“Allusion is made by the Secretary to the Council of Education, in his report on the Vernacular Schools in the North- Western Provinces, to ‘the utter failure of the scheme of Vernacular Education adopted in Bengal, among a more intelligent, docile and less prejudiced people than those of the North-Western Provinces’. But he adds the encouraging assurance that he is ‘convinced that the scheme above referred to is not only the best adapted to leaven the ignorance of the agricultural population of the North-Western Provinces, but is also the plan best suited for the mass of the people of Bengal and Behar.’

“Since this is so, I hold it the plain duty of the Government of India at once to place within the reach of the people of Bengal and Behar those means of education which, notwithstanding our anxiety to do so, we have hitherto failed in presenting to them in an acceptable form, but which we are told upon the experienced authority of Dr. Mouat are to be found in the successful scheme of the Lieutenant-Governor before us.

“And not to Bengal and Behar only. If it be good for these, it is good also for our new subjects beyond the Jumna. That it will be not only good for them, but most acceptable to them, no one can doubt who has read the reports by Mr. Montgomery and other Commissioners upon indigenous education in the Punjab, which showed results that were little anticipated before they were discovered.

“Wherefore it is, more than ever before, its duty, in every such case as this to act vigorously, cordially, and promptly.”


text:
Page:The Pima Indians.pdf/20

Rh

title: Page:The Pima Indians.pdf/20


text:
Page:Adam's reports on vernacular education in Bengal and Behar, submitted to Government in 1835, 1836 and 1838.djvu/32

18 The year 1854 was memorable for the Home Despatch which gave a considerable impetus to Vernacular Education; in the language of Lord Stanley’s Despatch of 1859, “it declared the wish of the Court of Directors for the prosecution of the object in a more systematic manner, and placed the subject on a level in point of importance with that of the instruction to be afforded through the medium of the English language. It must be admitted that, previously to 1854, the subject of Vernacular Education had not received, in every part of India, the full amount of attention which it merited:—

"“The Indian Educational Code is contained in the Despatches of the Home Government of 1854 and 1859. The main object of the former Despatch is to divert the efforts of the Government from the education of the higher classes upon whom they had up to that date been too exclusively directed, and to turn them to the wider diffusion of education among all classes of the people, and especially to the provision of primary instruction for the masses. Such instruction is to be provided by the direct instrumentality of Government, and a compulsory rate, levied under the direct authority of Government, is pointed out as the best means of obtaining funds for the purpose.

“The medium of education is to be the Vernacular languages of India, into which the best elementary treatises in English should be translated. Such translations are to be advertised for, and liberally rewarded by Government as the means of enriching Vernacular literature.

“The existing Institution, for the study of the classical languages of India are to be maintained, ana respect is to be paid to the hereditary veneration which they command.“"

“At a time when there were not 12,000 pupils altogether in the Government Colleges and superior Schools for general education in all India, the framers of the Code were of opinion that the efforts of Government had been too exclusively directed heretofore to the higher classes, and that all that then remained for Government to do for these classes was to establish Universities to complete the educational machinery in each Presidency. After the establishment of Universities, it was stated that—‘We shall have done as much as a Government can do to place the benefits of education plainly and practically before the higher classes of India.’ * * *

Our attention should now be directed to a consideration, if possible, still more important, and one which has been hitherto, we are bound to admit, too much neglected, namely, how useful and practical knowledge, suited to every station in life, may be best conveyed to the great mass of the people who are utterly incapable of obtaining any education worthy of the name by their own unaided efforts; and we desire to see the active measures of Government more especially directed, for the future, to this object, for the attainment of which we are ready to sanction a considerable increase of expenditure.

“Schools—whose object should be, not to train highly a few youths, but to provide more opportunities than now exist for the


text:
Page:The Pima Indians.pdf/58

] Blackwater. The Pimas went on a campaign against the Apaches with the Papagos, but the parties quarreled and separated. The Pimas killed an Apache woman near Salt river while on their way home.

Gila Crossing. A man at Rso’tûk was killed by the accidental discharge of a revolver in the hands of a companion.

Blackwater. An unusually heavy rain occurred during the winter, which gullied the hills deeply.

The Apaches were making tizwin when the soldiers and Pima scouts attacked them; they took the alarm and escaped, leaving the liquor in the hands of the allies.

Gila Crossing. The first canal at Tempe was built by the Mormon settlers [1870].

Blackwater. The Apaches had come to the river at Santan for water and some Pimas discovered their trail and set off in pursuit. They failed to inflict any injury upon the enemy and retired with one of their own number mortally wounded.

At this time a Pima was killed at Ta-atûkam by the Apaches. These two corpses were burned.

Another Pima was killed during the year at Tempe by the Apaches, and his body was buried.

Gila Crossing. An epidemic of measles prevailed in all the villages during this year. The Indians knew absolutely nothing about treating the disease, and many died.

Salt River. In the winter the Kwahadkʽs went on the warpath against the Apaches and were accompanied by Na-aputkʽtʽ. They tried to surprise the enemy at a tank near Picacho, but found no one there. They followed the trail, however, until they came to a point near the present station of Red Rock, where they sent out scouts in the night, who discovered the whereabouts of the enemy by hearing one of them cough. They surrounded the camp and attacked it at

title: Page:The Pima Indians.pdf/58


text:
Page:William Muir, Thomas Hunter Weir - The Caliphate; Its Rise, Decline, and Fall (1915).djvu/387

 356 of Morocco, under his authority. Opposition ended, "Readers of the Ḳorʾān" were appointed to instruct the people in the faith. Naval expeditions were also set.on foot, and successful descents made on Majorca and Sardinia. Having established his freedman Ṭāriḳ at Tangier, as lieutenant over the newly conquered districts in the west, Mūsa returned to his headquarters at Ḳairawān.

The kingdom of Spain was at this period ruled by Roderic, a usurper, to whom Count Julian, ruler of the coast lying over against Tangier, was bitterly opposed. Ceuta, on the African side, was part also of Julian's domain. It occurred to him that with the help of the invaders from the East, he might now drive the usurper from the throne.{{Left sidenote|90 {{AH}} Entering therefore into friendly relations with Mūsa, he explained at an interview, the ease with which the narrow strait might be crossed; and Mūsa, nothing loth, was lured by the inviting prospect of a campaign in Spain. The Caliph, fearing the sea, at the first hesitated; but when it was explained how close was the opposite shore, he gave consent.{{Left sidenote|Descent of Ṭarīf, x. 91 {{AH}} July, 710 {{AD}};}} Next year, by way of trial, Mūsa sent a few hundred men in four ships under command of Ṭarīf, a Berber slave of his, who made an easy descent on the near coast at the Cape that still bears his name, and returned with a spoil so rich that the army longed to repeat the attack upon a larger scale. Mūsa, thus emboldened, placed a force of 7000 men, chiefly Berbers and freedmen, with some Arabs, at the disposal of Ṭāriḳ,{{Left sidenote|and of Ṭāriḳ, vii. 92 {{AH}} April, 711 {{AD}}}} who, crossing the straits, took possession of the fortress called after him, Gibraltar. From thence he ravaged {{dhr}} {{smallrefs}}


text:
Page:The Pima Indians.pdf/59

54 daylight. The Apaches ran confusedly about without their weapons; fifteen were killed and many guns, bows, and quivers were captured.

Blackwater. At the hill, Kâ’matûk, somewhat detached from the Sacatons on the northeast, a man was bitten by a rattlesnake and died.

At about the same time the Pimas killed an Apache who was known as Vakoa, Canteen, near the Superstition mountains.

Gila Crossing, Salt River. For several years the Pimas had had little water to irrigate their fields and were beginning to suffer from actual want when the settlers on Salt river invited them to come to that valley. During this year a large party of Rso’tûk Pimas accepted the invitation and cleared fields along the river bottom south of their present location. Water was plentiful in the Salt and the first year's crop was the best that they had ever known. The motive of the Mormons on the Salt was not wholly disinterested, as they desired the Pimas to act as a buffer against the assaults of the Apaches, who were masters of the country to the north and east.

Salt River. It was during this winter that the United States soldiers and the Pima, Maricopa, and Apache scouts surrounded the Superstition Mountain Apaches at the "Tanks" and rained bullets into their ranks until not a single man remained alive. "It was a sight long to be remembered," said Owl Ear, in narrating the circumstances.

Gila Crossing. K-kâmûkam, the Apache chief, and his band were killed by the soldiers and Pima scouts.

Kâmûk Wutcâ Â-âtam, People-under-Kâ’matûk, or the village at Gila Crossing, was settled during this year.

Gila Crossing, Salt River. The telegraph line was run through from west to east during the winter.

title: Page:The Pima Indians.pdf/59


text:
Page:The Pima Indians.pdf/86

] Kâʼvi, Castor canadensis frondator. The beaver was common along the Gila, and was esteemed highly for food.

Kaʼviyo, Equus caballus. The horse is seldom eaten by the Pimas. In times of famine, however, horses are sometimes used, although the more than half-starved condition of the animals suggests anything but nourishing viands.

Ko’-ovĭk, Antilocapra americana mexicana. The antelope is now unknown in Pimería, but the hunters of former centuries suceessfully stalked these animals upon the mesas, particularly upon the higher grassy plains to the eastward.

Maʼkûm. These unidentified worms (?) are plentiful when a rainy season insures a heavy crop of desert plants. They are gathered in large quantities, their heads pulled off, and intestines removed. The women declare that their hands swell and become sore if they come in contact with the skin of the worms. The worms are then put into cooking pets lined with branches of saltbush and boiled. The skins are braided together while yet soft and dried a day or two in the sun. The dry and brittle sticks are eaten at any time without further preparation.

Maʼvĭt, Felis hippotestes aztecus. The puma is yet abundant in the mountain ranges of Arizona, and in former times one was occasionally secured by the Pimas when in quest of other game.

Rsʼlĭk. There are at least six species of ground squirrels in this region, but in the absence of specimens the writer could not learn if the Pimas distinguished among them. When water was obtainable it was poured into the burrows of these squirrels until they were driven out, whereupon they were killed with clubs or shot with arrows. They were tabued to the women under penalty of nosebleed or deficiency in flow of milk for their babies.

Si’-ĭk, Odocoileus couesi. White-tail deer are yet fairly common in the mountains and two deerskins were seen among the Pimas during the period of six months spent with them. Perhaps one in two or three years would be an excessive estimate of the number killed by the men of the Gila River reservation. The deer figures largely in their traditions and religion.

Taʼmatâlt. During the winter months these birds are caught at nearly every house by means of traps. The trap commonly used is described on page 101.

Rh

title: Page:The Pima Indians.pdf/86


text:
Page:The Pima Indians.pdf/87

82 Tâpi, Lepus arizonas. The small cottontail is fairly common in river bottoms and on the mesa throughout the Pima country. It is shot with arrows made with a straight point without stone or metal head. It is included in the list of victims that result from rabbit drives in which the hares, Lepus texianus and L. alleni, are the principal desiderata.

Tcirsâny, Ovis nelsoni. The mountain sheep has served as food when obtainable, though it has been many years since they have been abundant. "Having traversed 4 leagues, we arrived at a town, Tusonimon, which is so named from a great heap of horns, from the wild or sylvan sheep, which appears like a hill, and from the numbers that there are of the animals, they make the common subsistence of the inhabitants." (Juan Matio Mange: Diary extract translated for Schoolcraft,, 303.) This visit of Mange to the Pima towns was in November, 1697. The discovery of this statement by Mange and also a letter of inquiry from Mr Hodge directed the writer's attention to the significance attaching to the horns of the mountain sheep after he had returned from his sojourn among the Pimas. Inquiry was then made of a number of Pima correspondents and of Mr C.H. Cook, at Sacaton. The latter ascertained from Antonio Azul, the head chief, that the horns of the mountain sheep were never brought home by hunters, which does not agree with Mange's statement. Each man had a place set apart where he deposited them in order that they might exert no evil influence upon the winds or rains. At times the Papagos held rain ceremonies, during which the medicine-men deposited the tails of mountain sheep together with eagle feathers at springs. The same tribe at one time sacrificed some children in their efforts to increase the supply of water, but "Instead of bringing them water this dried up all the springs." A few mountaln sheep remain in the Superstition mountains and in the other high ranges near and on the reservation. When climbing the Sierra Estrella, in March, 1902, the writer saw a flock of five which did not manifest any such fear at the sight of man as do the mountain sheep of British Columbia and the more northern Rockies. Indeed, the Pima chief at the foot of the mountains explained the reason for their indifference very adequately when he declared the sheep were game fit only for the Papagos, who had no fields to look after.

Tcok tcof, Lepus texianus. There are two species of large hares along the Gila, where they are termed "jack rabbits" by the whites, very few of whom distinguish them apart. The Pimas, however, recognize the difference and call this species the dark or gray, and the other the white, tcof.

Tcuʼtcult, Gallus domesticus. During the late Spanish and the Mexican régime a small breed of fowl was introduced, probably by the Papagos, which in turn gave way to the large varieties brought by the Americans in the last half century. Hens' eggs are eaten either fried or boiled. One of the interpreters confided to Mrs Russell that she economized time and labor by boiling the eggs in the coffee.

Toʼa tcof, Lepus alleni. These are common and utilized for food to a considerable extent. There seems to be no preference for one species of hare over the others, but "none are so good as beef." The stomachs of this hare and of Lepus texianus are used in making cheese.

Vaʼowŏk, Procyon lotor. The raccoon is said to be used for food, though the writer did not see any of the animals or any of their skins during a stay of a year and a half in Arizona.

Vâ’prsa, Thomonys cervinus. Gopher hunts are occasionally arranged in a manner similar to those in which the hares are driven. The animals are poked out of their retreats with sticks and without preparation thrown upon the coals to roast.

title: Page:The Pima Indians.pdf/87


text:
Page:The Pima Indians.pdf/166

] face alone was painted, but during festivals and on other special occasions the entire body was painted. On dress occasions the lines on the face were made much narrower, and instead of being applied with the hands the color was laid on with a splinter or twig of arrowwood 2 mm. wide by 80 mm. long. Both men and women painted their bodies and both used the same colors on their faces, but in different proportions. The men used more black and were especially careful to intensify the tattoo marks. The women also emphasized the tattooing, and there were black lines, therefore, under the eyes of both sexes, showing that the permanent embellishment was regarded as especially significant.

The designs were simple vertical and transverse lines, as shown in plate, d. The paint was not often washed off, but additional lines were added as the design became effaced. Each person painted his own face and used an olla of water as a mirror. The men painted the hair of the frontal region either white or red in preparing for a dance, and never both colors at the same time. The women painted their hair in spots and bands of white.

Besides the yellow ocher obtained from the Skâsŏwalĭk hills (pl., a), the yellow pollen of the cat-tail, Typha angustifolia Linn., was used. Red was obtained from the Mohaves, and in recent years from the Yumas. From the latter also was bartered the bluish black specular iron ore that glistened on the warrior's cheeks. Red and white were brought by the Papagos from out of the vast desert to the southward, the mineral resources of which are yet scarcely known to the invading race. Lastly, diamond dyes were used to some extent, but their day was short, for now no Pima paints at all. Indeed, it was with difficulty that two persons could be hired to paint their faces that the writer might photograph them.

If in the pristine period of Pimerían history the lines upon the rich brown skins were meant to symbolize the thought or fancy of the artists, no knowledge of the fact has survived the vicissitudes of war and strife through the centuries. To-day they are meaningless and to-morrow will have been forgotten.

A few lines were tattooed on the faces of both men and women. Thorns and charcoal were used in the operation. The thorns were from the outer borders of the prickly-pear cactus; from two to four were tied together with loosely twisted native cotton fiber to enlarge the lower portion to a convenient size for grasping, while the upper end was neatly bound with sinew. The charcoal, from either willow or mesquite wood, was pulverized and kept in balls 2 or 3 cm. in diameter (fig. 78). 26 —08——13

title: Page:The Pima Indians.pdf/166


text:
Page:The Pima Indians.pdf/167

162 Both men and women did the work, but the female artist was preferred, as "she was more careful." Their fees were small and uncertain, as the operation was not one calculated to expand the heart of the victim and induce him to pay generously. The lines were drawn on the face first in dry charcoal, then some of the powdered charcoal was mixed with water, and the thorns were dipped into this and pricked into the skin along the outlines. As the operation progressed the face was frequently washed to see if the color was being well pricked in. Two operations were necessary, though it sometimes took more; one operation occupied an entire day. For four days thereafter the face remained swollen, and throughout that period the wound was rubbed with charcoal daily. At the end of that time a wash of squash seeds macerated in water was applied. Some times the lips were slow in healing and the individual was compelled to subsist upon pinole, as the swollen lips and chin forbade partaking of solid food; during this time the squash applications were continued.

The men were tattooed along the margin of the lower eyelid and in a horizontal line across the temples. Tattooing was also carried across the forehead, where the pattern varied from a wavy transverse line to short zigzag vertical lines in a band that was nearly straight from side to side. Occasionally a band was also tattooed around the wrist.

The women had the line under the lids, as did the men; but instead of the lines upon the forehead they have two vertical lines on each side of the chin, which extended from the lip to the inferior margin of the jaw and were united by a broad bar of tattooing, which included the whole outer third of the mucous membrane of the lip on either side.

The tattooing was done between the ages of 15 and 20; not, it would seem, at the time of puberty, but at any time convenient to the individual and the operator. Oftentimes a bride and groom were tattooed just after marriage. All the older Pimas are tattooed, but the young people are escaping this disfigurement. As in the case of painting, the practice of the art is passing away and the meaning of the designs is unknown. The Pimas aver that the lines prevent wrinkles; thus fortified they "retain their youth." The purely apocryphal theory that the women about to be married have their lower eyelids tattooed, that they may thereafter "look at no man except their husband," is untenable, as we shall see when we come to study their marriage customs.

title: Page:The Pima Indians.pdf/167


text:
Page:The Pima Indians.pdf/168

]

Both sexes, but especially the men, wore strands of beads suspended from their ear lobes and necks. The beads and gorgets were of disks cut from seashells, stone, more or less wrought, bone carved and decorated, small deer bones without other manipulation than drilling, and turquoise, which was usually rubbed into flat rectangular pendants. Upon the arms of the women and on the right arm of the men were bracelets of similar materials. The men wore on the left arm a soft coyote skin wrist guard or one of rawhide for the bowstring. Large beads of blue Venetian glass were brought by the earliest Spanish missionaries, and are now to be found scattered about the sacred places of the Pimas.

"A very brave man" pierced the septum of his nose and wore therein a skewer of neatly polished bone, or else suspended from it a bit of turquoise or a shell. Two men yet living in the Santan village have pierced noses, though they long ago abandoned the practice of wearing anything in them. Indeed, all the old-time ornaments have been abandoned, and the Pimas exhibit a marked contrast to the bead-covered Navahos and other tribesmen.

The men ornamented their long rope-like locks with the soft breast feathers of the eagle, turkey, or other large bird. The war headdresses were of eagle, hawk, and owl wing feathers. We secured one that contained the hair of an Apache warrior in addition to the feathers (fig. 40).

Contestants in the relay and distance races wore an ornament in their hair that suggests those of the Yumas, which in turn resemble the "eyes" of the Huichols.

The women twined in their hair coronets of sunflowers or of corn husks, in recent years colored red or blue by boiling with calico.

We have seen that the Pimas, by means of paint, tattooing, and ornaments, had developed the art of personal decoration to a considerable extent. When we examine their implements and weapons it soon becomes evident that their taste for ornamentation was more rudimentary. Indeed, their desire for embellishment seldom reached expression in carving: it was confined chiefly to painting, as in the ease of shields, or to the smooth finish given to their bows. Paint-

title: Page:The Pima Indians.pdf/168


text:
Page:Voyage in search of La Perouse, volume 2 (Stockdale).djvu/401

] on shore, and we were immediately conveyed to Fort Anké, distant not more than about 2,500 toises from the town. The same chamber was allotted us, which our companions in misfortune, Riche and Legrand, had formerly occupied.

We were surrounded on all sides by marshes, which render this situation very unhealthy: it is, however, much less so than that of the town, where, at low water, the black mud collected in a great number of canals, is exposed to the heat of the sun, and exhales the most pestilential effluvia. The marshes of Anké, on the contrary, were covered with a variety of plants, so close to each other, that they presented the appearance of fine meadows in full vegetation. A great number of different kinds of grasses, rushes, nelumbo, &c. grew forth from the bottom of the stagnant water, and the interstices between these plants were covered with large quantities of the ptisiapistia [sic] stratiotes, which, floating on the surface of the water by means of the small air-bladders, with which its leaves are provided at their bases, absorb a great quantity of the noxious vapours as fast as they are exhaled from the mud, and change them, with the aid of the solar rays, as we know, into respirable air. This transmutation is affected by the ptisia more than by any other plant; for it is known by experiment to be so powerful a


text:
Page:The Pima Indians.pdf/169

164 ing upon shields, cradle hoods, kiâhâs, and tobacco pouches was of a crude sort and manifestly inferior to that upon the person. The moderately smooth finish given to all weapons, to trays, ladles, pottery paddles, fire-drills, awls, pestles, axes, basketry, and some pottery was of course based upon utilitarian motives, though the gratification of esthetic needs must have been subsidiary thereto and concomitantly developed. That the desire for embellishment was less consciously felt is evident from the fact that the other articles made by the Pimas that may be equally effective, when smoothness and symmetry are lacking are coarse and rough. The metate, for example, is unhewn and angular except upon the grinding surface and presents a striking contrast to the symmetrical metates of the Hohokam. Not only do the Pimas not give a pleasing finish to all artifacts, but they exhibit so dull an esthetic sense in their treatment of the beautiful polished axes that they find about the ruins that we are moved alike by pity and indignation. There are tons of stones within easy reach of the villages suitable for roughening the grinding surfaces of metates, yet the Pimas take the axes that are almost perfect in symmetry and polish and batter them into shapeless masses for the purpose. To the writer this affords an argument stronger than all the surmises of the early Spanish writers to the contrary that the Pimas are not the descendants of the Hohokam. Furthermore, the poverty of design and the absence of symbolism are a very strong indication of relationship with the California tribes rather than with the Pueblos.

One of the most striking examples of the poverty of esthetic resource among the Pimas is seen in their textiles. The wonderful possibilities of this art were almost unknown. True, after the whites brought bayeta to them their weavers produced a very creditable belt by closely copying the ornamentation from the Hohokam relics and from their southern congeners. But the principal pieces, the blankets, the weaving of which kept the art of making textile fabrics alive, were ornamented with nothing more elaborate than a dingy border of doubled selvage threads. After the red thread was imported we find scant trace of it in the blankets. However, we must credit the Pimas with the rudimentary esthetic sense that found expression in the smoothness and evenness of weaving in these plain white blankets.

The arts of basketry and pottery making do not furnish much evidence of a well-developed esthetic sense in the Pimas. The former art is recent and borrowed; at best it is in a mediocre state. If the baskets of the Pimas are compared with those of the Yavapais (pl., a, b, c, d), who have also begun to use similar motives very recently, we see that the latter tribe manifests superior taste. The Yavapai baskets were the only ones at the Fort McDowell

title: Page:The Pima Indians.pdf/169


text:
Page:Voyage in search of La Perouse, volume 2 (Stockdale).djvu/402

340 preventive of the decomposition of stagnant water, that if fishes be put into a small quantity of water, in which they would otherwise perish in the course of a few days they may be preserved alive for a long time, by covering its surface with these singular plants, every one of which occupies a space of about nine square inches.

These marshes are haunted by the enormous serpent known by the name of boa constrictor. One of these snakes came regularly every five or six days, and stole one of the fowls from a hen-coop belonging to a publican in the neighbourhood of Fort Anké, with whom we were allowed to take our meals. This publican was a very severe master; for, whenever he missed one of his fowls he always taxed an old slave, who had the care of his hen-coop, with dishonesty; and for every one that disappeared, he ordered fifty strokes of a ratan to be inflicted without mercy upon the unfortunate wretch; but one day the thief having swallowed a very large hen, found himself so stuffed with his meal, that he could not get out of the coop by the hole through which he had entered; and the slave revenged himself for the chastisement he had received by cutting the animal in pieces. The fowl, which was taken out of his stomach, had been swallowed down head-foremost, and had as yet undergone no change in


text:
Author:Ōe no Masafusa

Works

 * Gōke Shidai (江家次第)
 * Gōto Tokugan Monshū (江都督願文集)
 * Yūjoki (遊女記)
 * Kairaishiki (傀儡子記)
 * Rakuyō Dengakuki (洛陽田楽記)
 * Zoku Honchō Ōjōden (続本朝往生伝)
 * Zoku Honchō Ōjōden (続本朝往生伝)

title: Author:Ōe no Masafusa


text:
Page:The Pima Indians.pdf/170

] camps at the time of the writer's visit, so that they were certainly not selected specimens, whereas the Pima baskets, and particularly the upright forms, which the writer did not collect himself, were better than the average Pima product. The Yavapai baskets command just double the price in the open market that is paid for Pima baskets of equal size. The principle of rhythm is well understood by the Pima basket makers, as the illustrations show. Both the simple elements, such as the so-called coyote tracks, or plain triangles, and the more complex, such as the flower pattern, or the scroll fret, are frequently repeated. But the principle of symmetry is not so well developed and it is rare that a basket exhibits it. The specimen in figure 62 shows that its maker possessed this faculty.

It is rare that the descent of pottery making from basketry is reversed, but among the Pimas this is true to some extent; that is, the basketry designs are in part copied from the pottery of the Hohokam. In part they were adopted from the Maricopas. The pottery designs likewise are copied, so that the credit due to the Pima decorators is reduced to a minimum. Their wares are mostly unornamented, as we have seen, and the decorations that are used are applied with indifferent taste. Though they have abundant examples of fictile ware scattered over their fields, much of which is embellished by indented coils, they seem never to have conceived the idea of utilizing this simple though effective form of ornamentation. The pottery illustrated in this memoir is rather better than the average Pima ware. The Kwahadkʼ pottery, while superior to the Piman, is yet lacking in symmetry. It is pleasing by reason of the rich brown color and the polish that almost equals a glaze, but the ornamentation is crude and vastly inferior to that of the ancient Hohokam.

We can not explain the inferiority of Piman ornamentation by saying that the Pimas had degenerated because they were harried by the Apaches and Yumas until they had no energy or inclination left for indulging their esthetic tastes, for this is not true. They whipped the Yumas until the latter were ready to accept peace upon any terms, as appears from the calendar records, which are well authenticated by white testimony. They kept the Apaches in wholesome fear of their clubs and arrows and made frequent raids into the enemy's territory. They never hesitated to attack the Apaches in equal numbers and fight hand to hand. In short, they were not the degenerates that some have considered them, an error that the records of Pima scouts accompanying the United States army in Apache campaigns would do much to dispel. Their backwardness

title: Page:The Pima Indians.pdf/170


text:
Author:Minamoto no Shunrai

Works

 * Gosen Wakashū, as compiler
 * Gosen Wakashū, as compiler

title: Author:Minamoto no Shunrai


text:
Author:Fujiwara no Mototoshi

Works

 * Shinsen Rōeishū, as compiler
 * Kin'yō Wakashū, as contributor
 * Kin'yō Wakashū, as contributor

title: Author:Fujiwara no Mototoshi


text: Author:Fujiwara no Tadamichi

title: Author:Fujiwara no Tadamichi


text: Department of Education v. Brown

title: Department of Education v. Brown


text: Department of Education v. Brown/Opinion of the Court


text:
Page:Holy Bible Berean Standard Bible.pdf/66

'''58  Now when we returned to your servant my father, we relayed your words to him.

Then our father said, ‘Go back and buy us some food.’

But we answered, ‘We cannot go down there unless our younger brother goes with us. So if our younger brother is not with us, we cannot see the man.’

And your servant my father said to us, ‘You know that my wife bore me two sons. When one of them was gone, I said: “Surely he has been torn to pieces.” And I have not seen him since. Now if you also take this one from me and harm comes to him, you will bring my gray hair down to Sheol in sorrow.’

So if the boy is not with us when I return to your servant, and if my father, whose life is wrapped up in the boy’s life, sees that the boy is not with us, he will die. Then your servants will have brought the gray hair of your servant our father down to Sheol in sorrow. Indeed, your servant guaranteed the boy’s safety to my father, saying, ‘If I do not return him to you, I will bear the guilt before you, my father, all my life.’

Now please let your servant stay here as my lord’s slave in place of the boy. Let him return with his brothers. For how can I go back to my father without the boy? I could not bear to see the misery that would overwhelm him.” Joseph Reveals His Identity

Then Joseph could no longer control himself before all his attendants, and he cried out, “Send everyone away from me!”

So none of them were with Joseph when he made himself known to his brothers. But he wept so loudly that the Egyptians heard him, and Pharaoh’s household soon heard of it.

Joseph said to his brothers, “I am Joseph! Is my father still alive?”

But they were unable to answer him, because they were terrified in his presence.

Then Joseph said to his brothers, “Please come near me.” And they did so.

“I am Joseph, your brother,” he said, “the one you sold into Egypt! And now, do not be distressed or angry with yourselves that you sold me into this place, because it was to save lives that God sent me before you. For the famine has covered the land these two years, and there will be five more years without plowing or harvesting. God sent me before you to preserve you as a remnant on the earth and to save your lives by a great deliverance. Therefore it was not you who sent me here, but God, who has made me a father to Pharaoh—lord of all his household and ruler over all the land of Egypt.

Joseph Sends for His Father

Now return quickly to my father and tell him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me without delay. You shall settle in the land of Goshen and be near me—you and your children and grandchildren, your flocks and herds, and everything you own. And there I will provide for you, because there will be five more years of famine. Otherwise, you and your household and everything you own will come to destitution.’

Behold! You and my brother Benjamin can see that I, Joseph, am the one speaking with you. Tell my father about all my splendor in Egypt and everything you have seen. And bring my father down here quickly.”

Then Joseph threw his arms around his brother Benjamin and wept, and Benjamin


text:
Page:Holy Bible Berean Standard Bible.pdf/67

'''Genesis 46:9 wept as they embraced. Joseph kissed each of his brothers as he wept over them. And afterward his brothers talked with him.

Pharaoh Invites Jacob to Egypt

When the news reached Pharaoh’s house that Joseph’s brothers had come, Pharaoh and his servants were pleased.

Pharaoh said to Joseph, “Tell your brothers, ‘Do as follows: Load your animals and return to the land of Canaan. Then bring your father and your families and return to me. I will give you the best of the land of Egypt, and you shall eat from the fat of the land.’ You are also directed to tell them: ‘Take wagons from the land of Egypt for your young children and your wives, and bring your father and come back. But pay no regard to your belongings, for the best of all the land of Egypt is yours.’”

So the sons of Israel did as they were told. Joseph gave them wagons as Pharaoh had instructed, and he also gave them provisions for their journey. He gave new garments to each of them, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. And he sent to his father the following: ten donkeys loaded with the best of Egypt, and ten female donkeys loaded with grain and bread and provisions for his father’s journey.

Then Joseph sent his brothers on their way, and as they were leaving, he said to them, “Do not quarrel on the way!”

The Revival of Jacob

So the brothers went up out of Egypt and came to their father Jacob in the land of Canaan. “Joseph is still alive,” they said, “and he is ruler over all the land of Egypt!”

But Jacob was stunned, for he did not believe them. However, when they relayed all that Joseph had told them, and when he saw the wagons that Joseph had sent to carry him back, the spirit of their father Jacob was revived.

“Enough!” declared Israel. “My son Joseph is still alive! I will go to see him before I die.” Jacob’s Journey to Egypt

So Israel set out with all that he had, and when he came to Beersheba, he offered sacrifices to the God of his father Isaac. And that night God spoke to Israel in a vision: “Jacob, Jacob!” He said.

“Here I am,” replied Jacob.

“I am God,” He said, “the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt, and I will surely bring you back. And Joseph’s own hands will close your eyes.”

Then Jacob departed from Beersheba, and the sons of Israel took their father Jacob in the wagons Pharaoh had sent to carry him, along with their children and wives. They also took the livestock and possessions they had acquired in the land of Canaan, and Jacob and all his offspring went to Egypt.

Those Who Went to Egypt (Exodus 1:1–7)

Jacob took with him to Egypt his sons and grandsons, and his daughters and granddaughters—all his offspring.

The Children of Leah


text:
Page:The Smart Set (Volume 51, Number 4).djvu/14

VI
Or course Lady Marjory was quite right. She really might do verv well for herself if she took a little trouble. Without undue complacency, she was perfectly aware of the graces of person with which a kindly Providence had endowed her, and Lady Marjory’s amorous relatives were but two of a long list of “incidents” of the same kind.

Not that the thought of “doing well for herself” in that particular way had ever held the least attraction for her. Without any trace of prudishness, she Possessed all the shrewd honesty of the London girl of her class—her father was a police sergeant—and, besides, her position had given her the opportunity of inspecting at close quarters the progress of sundry pilgrims—high and lowly—along the primrose path of naughtiness. And on the whole the game had not seemed to her anything like worth the candle.

But there had been some who, with that little trouble, might, she rather thought, have been induced to a more secure and legitimate dénouement; some, even, who had been quite desper- ate when they had realized the existence of a preferred and inexplicably obscure rival.

And it was to one of these that Miss Barker’s mind turned and returned per- sistently as she smoked an inferior cigarette over a very small fire in her very small bedroom.

He was a very well-known young man, an intimate friend of Lady Mar- jory’s and of her before-mentioned brother, good-looking, amiable, not un- usually stupid, and the possessor of an income, rapidly diminishing, but still expressed 1n five figures. His name was Arbuthnot—John Wilmhurst Cecil Arbuthnot.

Everybody, except his own relatives, thought a lot of Mr. Arbuthnot; he thought a good deal of himself—though no one ever guessed that; and he had on several occasions manifested a com- paratively respectful admiration for Lady Marjory’s maid. He also wrote verse—very, very passionate and cyn- ical and sad—which he published in lit- tle slim volumes at his own expense and distributed to his friends, as Lady Mar- jory put it, at theirs. These, however, were comparatively unimportant details, His chief interest for Miss Barker lay in the fact that he had recently joined the Royal Flying Corps.

He was a fairly frequent visitor at the Langs’ housc; in point of fact, on that particular Saturday he was dining with them. Very often when he ran up from Farnborough for the week-end he stayed a might or portion of a night, usually on these occasions, returning with “Bulgie,” Lady Marjory’s wicked little brother, in the small hours of the morning in an extremely confidential and affectionate condition. It would certainly involve taking a little trouble; it would probably involve some very wearisome experiences; it might possi- bly even involve very unpleasant con- sequences for Miss Barker.

But I regret to say that after some prolonged and abstracted poking of her little fire, she decided to concentrate upon Mr. Arbuthnot, and having con- sidered herself in her glass attentively for a little while, lit a second cigarette and proceeded to evolve a detailed plan of campaign.

VII
SHORTLY before two o'clock Lady Marjory returned from—well, it does not matter in the least where Lady Mar- jory had been. She was very sleepy, but quite amiable. Miss Barker put her to bed with all due ceremony and departed once more to her own little room.

“Good night, Barker,” were Lady Marjory’s last words as she nestled down into her pillows. “I left some letters in papa’s study. 1 was too lazy to open them. Bring them up in the morning, will you?”

Miss Barker smiled a curious little smile as st e closed the door softly; the luck was .wvith her, it seemed.


text:
Page:Scott's Last Expedition, Volume 1.djvu/713

1911] through all well, but they are being tried hard by the surface conditions. We followed tracks most of the way, neither party seeing the other except towards camping time. The crocks did well, all things considered; Jehu is doing extremely well for him. As we camped the sun came out and the cold chilly conditions of the march passed away, leaving everything peaceful, calm, and pleasant. We shall be in a better position to know how we stand when we get to One Ton Camp, now only 17 or 18 miles, but I am anxious about these beasts—very anxious, they are not the ponies they ought to have been, and if they pull through well, all the thanks will be due to Oates. I trust the weather and surface conditions will improve; both are rank bad at present.

3 —It has been snowing consistently for some hours, adding to the soft surface accumulation inch upon inch. What can such weather mean? Arguing it out, it is clearly necessary to derive this superfluity of deposition from some outside source such as the open sea. The wind and spread of cloud from the N.E. and the exceptionally warm temperature seem to point to this. If this should come as an exception, our luck will be truly awful. The camp is very silent and cheerless, signs that things are going awry. The temperature in the middle of our tent this morning when the sun was shining on it was 50°! outside −10°.

Tuesday, November 14—Camp 11. The surface little improved, but a slightly better and much more cheerful march. The sun shone out midway, and although obscured for a time, it is now quite bright again. Now


text:
Page:Scott's Last Expedition, Volume 1.djvu/600

390 it blows hard this morning, but the sky is clear, the drift has ceased, and the few whale-back clouds about Erebus carry a promise of improving conditions.

Last night there was an intensely black cloud low on the northern horizon—but for earlier experience of the winter one would have sworn to it as a water sky; but I think the phenomenon is due to the shadow of retreating drift clouds. This morning the sky is clear to the north, so that the sea ice cannot have broken out in the Sound.

During snowy gales it is almost necessary to dress oneself in wind clothes if one ventures outside for the briefest periods—exposed woollen or cloth materials become heavy with powdery crystals in a minute or two, and when brought into the warmth of the hut are soon wringing wet. Where there is no drift it is quicker and easier to slip on an overcoat.

It is not often I have a sentimental attachment for articles of clothing, but I must confess an affection for my veteran uniform overcoat, inspired by its persistent utility. I find that it is twenty-three years of age and can testify to its strenuous existence. It has been spared neither rain, wind, nor salt sea spray, tropic heat nor Arctic cold; it has outlived many sets of buttons, from their glittering gilded youth to green old age, and it supports its four-stripe shoulder straps as gaily as the single lace ring of the early days which proclaimed it the possession of a humble sub-lieutenant. Withal it is still a very long way from the fate of the ‘one-horse shay.’

Taylor gave us his final physiographical lecture last night. It was completely illustrated with slides made


text:
Page:Books from the Biodiversity Heritage Library (IA mobot31753000820123).pdf/64

 Rh

Upon one of their Festivals when a great many of the Negro Musicians were gathered together, I desired Mr. Baptiste, the best Musician there to take the Words they sung and set them to Musick, which follows.

You must clap Hands when the Base is plaid, and cry, Alla, Alla.

Angola.


text:
Page:Books from the Biodiversity Heritage Library (IA mobot31753000820123).pdf/66

 Rh

They are fruitful, and go after the birth of their Children to work in the Field, with their little ones ty'd to their Backs, in a Cloth on purpose, one Leg on one side, and the other on the other of their Mother, whence their Noses are a little flatted against the Mothers Back, which amongst them is a Beauty. The same is the reason of the broadness of their and Indians Faces. The Mother when she suckles her young, having no Cloths to keep her Breasts from falling down, they hang very lank ever after, like those of Goats.

Their unskilful cutting the Navel-String, does occasion that swelling which usually appears in their Navels, and makes their Bellies prominent. Their Children call'd Piganinnies or rather Pequenos Ninnos, go naked till they are fit to be put to clean the Paths, bring Fire-wood to the Kitchen, &c. when a Boy Overseer, with his Wand or white Rod, is set over them as their Tasks-Master.

They are rais'd to work so soon as the day is light, or someties two hours before by the sound of a Conche-Shell, and their Overseers noise, or in better Plantations by a Bell. They are suffered to go to Dinner at Twelve when they bring Wood, &c. one burden lest they should come idle out of the Field home, return to the Field at One, and come home at night.

When a Plantation has many Men or Women, 'tis said to be well handed, or in case of few, it is said to be bad handed, or to want Hands. This expression comes, as some others, from the Planters of Jamaica, coming along Voyage at Sea, whereby they get some of the Sea Phrases. At Sea a Man is call'd a Hand, because his Hands are chiefly useful there. Whence all Hands up to Prayers, is as much as to say, let all Men come and Pray, or send a Hand to do this or that, is as much as let a Man do this or the other thing.

They have Saturdays in the Afternoon, and Sundays, with Christmas Holidays, Easter call'd little or Pigganinny, Christmas, and some other great Feasts allow'd them for the Culture of their own Plantations to feed themselves from Potatos, Yams, and Plantanes, &c. which they Plant in Ground allow'd them by their Masters, besides a small Plantain-Walk they have by themselves.

They formerly on their Festivals were allowed the use of Trumpets after their Fashion, and Drums made of a piece of a hollow Tree, covered on one end with any green Skin, and stretched with Thouls or Pins. But making use of these in their Wars at home in Africa, it was thought too much inciting them to Rebellion, and so they were prohibited by the Customs of the Island.


text: John Brown's Body (1928)

title: John Brown's Body (1928)


text:
Page:New Edition of the Babylonian Talmud (Rodkinson) Volume 1.pdf/156

 has first to be interpreted in its plainest form!" What information does he mean to convey to us by this assertion? That man has to study the Law through first, and then reason upon it.

R. Jeremiah in the name of R. Elazar said: Two scholars who debate in the Law (not for controversy's sake), the Holy One, blessed be He, causes them to prosper; moreover, they become exalted, for it is written [Psalms, xlv. 5], "be prosperous." But lest one say that this would be the case even if they (debate), not for the purpose (of studying the Law), therefore it says further [ibid., ibid.], "because of truth." Again, one might say that the same would be the case even if one became arrogant and conceited. Therefore it says further [ibid., ibid.], "and meekness and righteousness." And if they act humbly they will be rewarded with (the knowledge of) the Law, which was given with the right hand (of God), as it is further written [ibid.], "and thy right hand shall teach thee fearful things."

R. Na'hman b. Itz'hak says they will be rewarded with the knowledge of what is said of the right hand of the Law, for Rabha b. R. Shila, according to others R. Joseph b. Hama in the name of R. Shesheth, said: How is to be explained the passage [Proverbs, iii. 16]: "Length of days is in her right hand; and in her left riches and honor"? Shall one say that in the right hand is only length of days, but not riches and honor? Common sense does not dictate so; therefore it must be interpreted thus: For those who study the Torah in the right way there is long life, and so much the more riches and honor; but for those who study it not in the right way, riches and honor there may be, but not long life.

Said R. Jeremiah in the name of R. Simeon b. Lakish: Two scholars who quietly discourse on the Torah among themselves, the Holy One, blessed be He, hearkens unto them and listens to their desires, for it is written [Malachi, iii. 16]: "Then conversed they that fear the Lord one with the other," etc. Conversed means conversed quietly, as it is written [in Psalms, xlvii. 4]: "He will subdue (quiet) people under us." (Subdue and converse are expressed by the same terms in the two passages, hence the similitude. ) What is meant by the words "that thought upon His name"? Said R. Ami: "Even when


text:
Page:The House at Pooh Corner (1961).pdf/23

 Outdoor Song which Has To Be Sung In The Snow.”

“Are you sure?” asked Piglet anxiously.

“Well, you’ll see, Piglet, when you listen. Because this is how it begins. The more it snows, tiddely pom⸺”

“Tiddely what” said Piglet.

“Pom,” said Pooh. “I put that in to make it more hummy. The more it goes, tiddely pom, the more⸺”

“Didn’t you say snows?”

“Yes, but that was before.”

“Before the tiddely pom?”

“It was a different tiddely pom,” said Pooh, feeling rather muddled now. “I’ll sing it to you properly and then you’ll see.”

So he sang it again.


text:
Page:The House at Pooh Corner (1961).pdf/24

He sang it like that, which is much the best way of singing it, and when he had finished, he waited for Piglet to say that, of all the Outdoor Hums for Snowy Weather he had ever heard, this was the best. And, after thinking the matter out carefully, Piglet said:

“Pooh,” he said solemnly, “it isn’t the toes so much as the ears.”


text:
Page:The House at Pooh Corner (1961).pdf/25

 By this time they were getting near Eeyore’s Gloomy Place, which was where he lived, and as it was still very snowy behind Piglet’s ears, and he was getting tired of it, they turned into a little pine wood, and sat down on the gate which led into it. They were out of the snow now, but it was very cold, and to keep themselves warm they sang Pooh’s song right through six times, Piglet doing the tiddely-poms and Pooh doing the rest of it, and both of them thumping on the top of the gate with pieces of stick at the proper places. And in a little while they felt much warmer, and were able to talk again.

“I’ve been thinking,” said Pooh, “and what I’ve been thinking is this. I’ve been thinking about Eeyore.”

“What about Eeyore?”

“Well, poor Eeyore has nowhere to live.”

“Nor he has,” said Piglet.

“You have a house, Piglet, and I have a house, and they are very good houses. And Christopher Robin has a house, and Owl and Kanga and Rabbit have houses, and even Rabbit’s friends and relations have houses or somethings, but poor Eeyore has nothing. So what I’ve been thinking is: Let’s build him a house.”

“That,” said Piglet, “is a Grand Idea. Where shall we build it?”

“We will build it here,” said Pooh, “just by this


text:
Page:The House at Pooh Corner (1961).pdf/26

 wood, out of the wind, because this is where I thought of it. And we will call this Pooh Corner. And we will build an Eeyore House with sticks at Pooh Corner for Eeyore.”

“There was a heap of sticks on the other side of the wood,” said Piglet. “I saw them. Lots and lots. All piled up.”

“Thank you, Piglet,” said Pooh. “What you have just said will be a Great Help to us, and because of it I could call this place Poohanpiglet Corner if Pooh Corner didn’t sound better, which it does,


text:
Page:The House at Pooh Corner (1961).pdf/27

 being smaller and more like a corner. Come along.”

So they got down off the gate and went around to the other side of the wood to fetch the sticks.

Christopher Robin had spent the morning indoors going to Africa and back, and he had just got off the boat and was wondering what it was like outside, when who should come knocking at the door but Eeyore.

“Hallo, Eeyore,” said Christopher Robin, as he opened the door and came out. “How are you?”

“It’s snowing still,” said Eeyore gloomily.

“So it is.”

“And freezing.”

“Is it?”

“Yes,” said Eeyore. “However,” he said, brightening up a little, “we haven’t had an earthquake lately.”


text:
Page:The House at Pooh Corner (1961).pdf/28

 “What’s the matter, Eeyore?”

“Nothing, Christopher Robin. Nothing important. I suppose you haven’t seen a house or whatnot anywhere about?”

“What sort of a house?”

“Just a house.”

“Who lives there?”

“I do. At least I thought I did. But I suppose I don’t. After all, we can’t all have houses.”

“But, Eeyore, I didn’t know—I always thought”

“I don’t know how it is, Christopher Robin, but what with all this snow and one thing and another,

not to mention icicles and such-like, it isn’t so Hot in my field about three o’clock in the morning as some people think it is. It isn’t Close, if you know what I mean—not so as to be uncomfortable. It isn’t


text:
Page:The House at Pooh Corner (1961).pdf/29

 Stuffy. In fact, Christopher Robin,” he went on in a loud whisper, “quite-between-ourselves-and-don’t-tell-anybody, it’s Cold.”

“Oh Eeyore!”

“And I said to myself: The others will be sorry if I’m getting myself all cold. They haven’t got Brains, any of them, only grey fluff that’s blown into their heads by mistake, and they don’t Think, but if it goes on snowing for another six weeks or so, one of them will begin to say to himself: ‘Eeyore can’t be so very much too Hot about three o’clock in the morning.’ And then it will Get About. And they’ll be Sorry.”

“Oh, Eeyore!” said Christopher Robin, feeling very sorry already.

“I don’t mean you, Christopher Robin. You’re different. So what it all comes to is that I built myself a house down by my little wood.”

“Did you really? How exciting!”


text:
Page:The House at Pooh Corner (1961).pdf/30

 “The really exciting part,” said Eeyore in his most melancholy voice, “is that when I left it this morning it was there, and when I came back it wasn't. Not at all, very natural, and it was only Eeyore’s house. But still I just wondered.”

Christopher Robin didn’t stop to wonder. He was already back in his house, putting on his waterproof hat, his waterproof boots and his waterproof macintosh as fast as he could.

“We'll go and look for it at once,” he called out to Eeyore.

“Sometimes,” said Eeyore, “when people have quite finished taking a person’s house, there are one or two bits which they don’t want and are rather glad for the person to take back, if you know what I mean. So I thought if we just went”

“Come on,” said Christopher Robin, and off they hurried, and in a very little time they got to the corner of the field by the side of the pine-wood, where Eeyore’s house wasn’t any longer.

“There!” said Eeyore. “Not a stick of it left! Of course, I’ve still got all this snow to do what I like with. One mustn’t complain.”

But Christopher Robin wasn’t listening to Eeyore, he was listening to something else.

“Can’t you hear it?” he asked.

“What is it? Somebody laughing?”

“Listen.”


text:
Page:The House at Pooh Corner (1961).pdf/31

They both listened and they heard a deep gruff voice saying in a singing voice that the more it snowed the more it went on snowing and a small high voice tiddely-pomming in between.

“It’s Pooh,” said Christopher Robin excitedly

“Possibly,” said Eeyore.

“And Piglet!” said Christopher Robin excitedly.

“Probably,” said Eeyore. “What we want is a Trained Bloodhound.”

The words of the song changed suddenly.

“We’ve finished our HOUSE!” sang the gruff voice.

“Tiddely pom!” sang the squeaky one.

“It’s a beautiful HOUSE

“Tiddely pom

“I wish it were MINE


text: Page:The House at Pooh Corner (1961).pdf/89


text: The House at Pooh Corner (1961)/Chapter 4


text: The House at Pooh Corner (1961)/Chapter 5


text:
Page:The House at Pooh Corner (1961).pdf/32

 “''Tiddely pom. . . .''”

“Pooh!” shouted Christopher Robin. . ..

The singers on the gate stopped suddenly.

“It’s Christopher Robin!” said Pooh eagerly.

“He’s round by the place where we got all those sticks from,” said Piglet.

“Come on,” said Pooh.

They climbed down their gate and hurried round the corner of the wood, Pooh making welcoming noises all the way.

“Why, here is Eeyore,” said Pooh, when he had finished hugging Christopher Robin, and he nudged Piglet, and Piglet nudged him, and they thought to themselves what a lovely surprise they had got ready.

“Hallo, Eeyore.”

“Same to you, Pooh Bear, and twice on Thursdays,” said Eeyore gloomily.

Before Pooh could say: “Why Thursdays?” Christopher Robin began to explain the sad story of Eeyore’s Lost House. And Pooh and Piglet listened, and their eyes seemed to get bigger and bigger.

“Where did you say it was?” asked Pooh.

“Just here,” said Eeyore.

“Made of sticks?”

“Yes.”

“Oh!” said Piglet,

“What?” said Eeyore.

“I just said ‘Oh! said Piglet nervously. And so


text:
Page:The House at Pooh Corner (1961).pdf/107

 Next morning the notice on Christopher Robin’s door said:

GONE OUT BACK SOON C. R.

Which is why all the animals in the Forest—except, of course, the Spotted and Herbaceous Backson—now know what Christopher Robin does in the mornings.


text: The House at Pooh Corner (1961)/Chapter 6


text: Index:Biographies of representative women of the South (IA biographiesofrep01coll).pdf


text:
Page:The House at Pooh Corner (1961).pdf/33

 as to seem quite at ease he hummed Tiddely-pom once or twice in a what-shall-we-do-now kind of way.

“You're sure it was a house?” said Pooh. “I mean, you're sure the house was just here?”

“Of course I am,” said Eeyore. And he murmured to himself, “No brain at all some of them.”

“Why, what’s the matter, Pooh?” asked Christopher Robin.

“Well,” said Pooh “The fact is,” said Pooh “Well, the fact is,” said Pooh  “You see,” said Pooh “It's like this,” said Pooh, and something seemed to tell him that he wasn’t explaining very well, and he nudged Piglet again.

“It's like this,” said Piglet quickly “Only warmer,” he added after deep thought.

“What’s warmer?”

“The other side of the wood, where Eeyore's house is.”

“My house?” said Eeyore. “My house was here.”

“No,” said Piglet firmly. “The other side of the wood.”

“Because of being warmer,” said Pooh.

“But I ought to know”

“Come and look,” said Piglet simply, and he led the way.

“There wouldn’t be two houses,” said Pooh. “Not so close together,”


text:
Page:The House at Pooh Corner (1961).pdf/34

 They came round the corner, and there was Eeyore’s house, looking as comfy as anything.

“There you are,” said Piglet.

“Inside as well as outside,” said Pooh proudly.

Eeyore went inside and came out again.

“It’s a remarkable thing,” he said. “It is my house, and I built it where I said I did, so the wind must


text:
Page:The House at Pooh Corner (1961).pdf/124

 second time on purpose, because he suddenly saw Kanga coming from the Forest, and he knew he’d have to go to bed anyhow. So then Rabbit said he’d go with them; and Tigger and Eeyore went off together, because Eeyore wanted to tell Tigger How to Win at Poohsticks, which you do by letting your stick drop in a twitchy sort of way, if you understand what I mean, Tigger; and Christopher Robin and Pooh and Piglet were left on the bridge by themselves.

For a long time they looked at the river beneath them, saying nothing, and the river said nothing too, for it felt very quiet and peaceful on this summer afternoon.

“Tigger is all right really,” said Piglet lazily.

“Of course he is,” said Christopher Robin.

“Everybody is really,” said Pooh. “That’s what I think,” said Pooh. “But I don’t suppose I’m right,” he said.

“Of course you are,” said Christopher Robin.


text: The House at Pooh Corner (1961)/Chapter 7


text:
Page:The House at Pooh Corner (1961).pdf/143

 at all, in just the beautiful way a Tigger ought to bounce.

“Oh, Tigger, I am glad to see you,” cried Rabbit.


text: The House at Pooh Corner (1961)/Chapter 8


text: The House at Pooh Corner (1961)/Chapter 9


text:
Page:The House at Pooh Corner (1961).pdf/177

 Christopher Robin had a question to ask first, and he was wondering how to ask it.

“Well,” he said at last, “it’s a very nice house, and if your own house is blown down, you must go somewhere else, mustn’t you, Piglet? What would you do, if your house was blown down?”

Before Piglet could think, Pooh answered for him.

“He’d come and live with me,” said Pooh, “wouldn’t you, Piglet?”

Piglet squeezed his paw.

“Thank you, Pooh,” he said, “I should love to.”


text: The House at Pooh Corner (1961)/Chapter 10


text:
Page:The House at Pooh Corner (1961).pdf/196

 that enchanted place on the top of the Forest, a little boy and his Bear will always be playing.


text:
Wikisource:WikiProject Film/Drafts/Archives/The Calling (film series)/Trailer

User: PseudoSkull

File: The Calling - Emma trailer (2021).webm

Author: United States Army

Publisher: United States Army

Year: 2021

PD: PD-USGov

Note: The personal images of Malonelord and her family used in the film may be copyrighted (since they were probably not created by Malonelord under official military duties), so any text from them was not transcribed, and should be used with caution.

Cat: Film trailers

00:02

00:07

00:08

01:21

01:24

01:34

01:36


text: Index:The Calling - Emma trailer (2021).webm


text: Page:The Celtic twilight. Men and women (IA celtictwilightme00yeat).pdf/76


text: Page:The Calling - Emma trailer (2021).webm/1


text: Page:The Calling - Emma trailer (2021).webm/2


text: Page:The Celtic twilight. Men and women (IA celtictwilightme00yeat).pdf/78


text: Page:The Calling - Emma trailer (2021).webm/3


text: Page:The Calling - Emma trailer (2021).webm/4


text: Page:The Calling - Emma trailer (2021).webm/5


text: Page:The Calling - Emma trailer (2021).webm/6


text: Page:The Calling - Emma trailer (2021).webm/7


text: The Calling (film series)/Trailer

title: The Calling (film series)/Trailer


text:
Page:Far from the Madding Crowd Vol 2.djvu/137

Rh as it was, he thought he would not deceive her longer.

"The money is not wanted for racing debts at all," he said.

"What is it for?" she asked. "You worry me a great deal by these mysterious responsibilities, Frank."

Troy hesitated. He did not now love her enough to allow himself to be carried too far by her ways. Yet it was necessary to be civil. "You wrong me by such a suspicious manner," he said. "Such strait-waistcoating as you treat me to is not becoming in you at so early a date."

"I think that I have a right to grumble a little if I pay," she said, with features between a smile and a pout.

"Exactly; and, the former being done, suppose we proceed to the latter. Bathsheba, fun is all very well, but don't go too far, or you may have cause to regret something."

She reddened. "I do that already," she said, quickly.

"What do you regret?"

"That my romance has come to an end."

"All romances end at marriage."

"I wish you wouldn't talk like that. You grieve me to my soul by being smart at my expense."


text:
Page:Batman upon Bartolome.djvu/75

 ſight of olde men is not ſharpe, becauſe their ſkins are riueled. Whereby it appeareth, that the vertue of the ſight is feeble or ſtrong, by goodnes or feeblenes of the lymme. And he ſaith, When the eyen of beaſts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and ſoft mouing, and the ſkin vpon the blacke, tender, ſupple or thinne, then the ſight is ſharpe and may ſée far. But yet he diſcerneth not perfectly farre off betwéene coulours and difference of the body: but yet the ſight of ſuch beaſts is better, than the ſight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by continuall opening, the ſpirite Viſibilis is to diminiſh, and the blacke of the eye is lyghtly grieued and hurt, and ſo the ſight is let. But in men helyngs and eye lids cauſe the contrarie. Alſo there it is ſayd, that cauſe of a ſharpe ſight, in ſéeing a farre, is for the place of the eyen: For big and ouerſwellyng eyen, be féeble of ſight, and ſée not ſo well a farre: but déepe eyen ſee perfectlye a farre of. For the mouing thereof is not departed, nor conſumed, but goeth foorth right, and the ſpirite viſible paſſeth ſtraight forth to the things that be ſeene. And ſo if there bée no heling nor couering without the eye, néedes the ſight muſt be féebled, and ſhal not ſée a farre. Hetherto ſpeketh Ariſtotle lib. 12, & 19. And this that is ſaid generally of the properties of the ſight, ſhal ſuffice at this time. For other things ſhall be knowen héerafter, wher we ſhal treate of the propertie of the eye.

¶Of the hearing. Cap. 18.
THe vertue of hearing, hath effect and doing in the lims of the eares. And the hering is properly a vertue perceiueth ſownds: & to make perfect hearing, foure things at the leſt be néedful,  is to wit, the cauſe efficient, a couenable lim, a niene ſpace bringing ordinately  ſownd to the wit, and the ſoule taking héede thereto. The cauſe efficient is the vertue that is called. Animalis audibilis, of féelyng and hearing. The couenable lim is, and is hollow and drye and ſome deale harde, wound & wrapped as a wiſpe or wreath. It is hollow, that it maye containe the ſpirite and aire in the hollowneſſe therof. It is woond & wrapped as a wreath, leaſt the ſpirit of hearing ſhould be aſtonied and hurt by ſodain and ſtrong ſmiting. And therefore by circularitie of the limme, ſownd temperately receiued, beateth not againe the ſpirit of hearing, but maketh it perfect, and is liking therto. Alſo it is harde and drye, that ſo the ſmiting of the aire may bée made better and ſtronger, and the ſownd the more. As in tabers and timbrels that ſownd better in the Northerne winde that is cold and drye, then in the Southerne winde, that is méeke, moyſt & ſoft, as Conſtantinus and Ariſtotle ſay. The ſpace that bringeth is aire rebounding, that goeth into the holes of the eares, and ſmiteth the griſtle bone, that is the firſt inſtrument and lymme of the hearing, and it needeth that the ſoule take heede, For ſo long as it is thoughtful and intendeth to diuers things, it is the leſſe mightie to doe the deed of the vertue of hearing, as we ſée in many, that be beſet all about: for welnigh they heare nothing, while the thought taketh no héed. And therfore nothing is perceiued by hearing. Hearing is made in this manner. , & be faſtened in the griſtle bone of the eare: by the which ſinewes, the ſpirite Animalis is brought to the foreſaid griſtle bones, to which griſtle bones the vtter aire referring the ſhape & lykeneſſe of ſome ſownde is meanlye ioyned thereto, and ſo the aire that is ſmitten, ſmiteth thoſe griſtle bones, and in them being the ſpirit, by the propertie of the aire, that is therein ſmiting, the ſinewes is chaunged. And ſo the ſpirite taking a lykeneſſe turneth to his Cell fantaſtike, &, & ſo the hearing is made perfect. Wherfore it appereth, that the hearing is aire: for alway it is multiplied by rebounding. And therefore it is, that kinde ſet wit of hearing, in the middle of the rounde head, as Ariſt. ſaith li. 12. For hearing, as it were in a manner winding about,

title: Page:Batman upon Bartolome.djvu/75


text:
Page:Lucian (IA lucianlucas00collrich).pdf/126

116 he protests against betraying the secrets of hospitality; he declares that, like the poet, he "hates a guest who has a retentive memory;" but since the tale has already, he finds, got abroad,—why, perhaps he had better tell it himself, in order that at least it may be told truly. His friend is sure that in point of fact he is burning to tell it, and threatens, if he affects any more scruple in the matter, to go to some one else for his information.

Then Lucian begins his narrative. There had been invited to this banquet representatives of all the different schools,—Stoic, Peripatetic, and Epicurean, and a "grammarian" (what we should call a "literary man") and a rhetorician besides. Io the Platonist, known in the circles of schoolmen as "The Model," tutor to the young bridegroom, also enters among the guests, and is treated by the host and by most of the company with great consideration and respect, though the Stoic insisted upon being assigned the highest seat. Alcidamas, the Cynic, came in last, without an invitation, quoting, as an impudent sort of apology, the words of Homer—

To which one of the guests whispered a very apposite reply from the same poet—

The good host, however, though all the seats were already filled, with much courtesy offered him a stool; but this the Cynic declined as an effeminate and needless luxury. He preferred, he said, to take his food standing; and accordingly ate his supper, as Lucian


text:
Page:Lucian (IA lucianlucas00collrich).pdf/127

Rh describes it, "in a kind of nomad fashion, like the Scythians, looking out the best pastures, and following the dishes as the slaves handed them round." And still, as he ate and drank, he declaimed loudly against the luxury of such entertainments, until the host stopped his mouth with a cup of strong wine. The Peripatetic philosopher was observed to be flirting surreptitiously with a pretty waiting-maid—a proceeding to which the host had to put a stop by sending her quietly out of the room, and substituting a rough-looking groom in her place. As the wine went round, and tongues were loosened, the rhetorician began to recite passages from his orations; while the littérateur, not content with quoting Pindar and Anacreon, went on to favour the company with a very tiresome extempore poem of his own. There was a hired jester present, who, of course, launched his jokes indiscriminately, as occasion offered, at all the company. Most of them took it good-humouredly enough; but the Cynic, accustomed to make jests instead of being the subject of them, lost his temper, and engaged in a match at fisticuffs with the poor buffoon, who was a mere pigmy of a man, but who nevertheless gave him a good thrashing, to the great delight of the company.

But at this stage of the entertainment a slave entered with a note. One Stoic professor had been left out of the list of invitations, and had sent an angry remonstrance, in the form of a kind of speech, which the slave was instructed to read. "Though, as was well known, he disliked and despised feasts, as a mere form of sensual gratification; still, ingratitude was a thing he could


text:
Page:Lucian (IA lucianlucas00collrich).pdf/128

118 not bear. Forgotten? accidentally overlooked? Oh no,—that excuse would not do. Twice that very morning he had purposely made his bow to his friend Aristænetus. No one can be expected to put up with such marked neglect. Even Diana could not forgive not having been invited to the sacrifice of Œneus. He begs to enclose a philosophical problem which he challenges the whole party of these pretenders who have been preferred to him to solve if they can. He could tell a story about the bridegroom, too, but—never mind. And he begs to say in conclusion, that it is no use to think of appeasing his righteous indignation by offering now to send a present of game, or anything of that kind, by his servant,—the man has strict orders not to take it."

Lucian declares he was quite ashamed when he heard this production read. "You could never have expected such mean and unworthy language," he says, "from a man of his hoary hairs and grave demeanour." The Peripatetic philosopher took occasion from it at once to attack the Stoics generally in the most unmeasured language. One of that school who was in the company retaliated in similar terms—all the professors set to work to abuse each other, and ended by throwing wine in each other's faces, and indulging in other social courtesies of a like kind.

"I could not help reflecting," says the satirist, "how little the learning of the Schools avails us, if it does nothing to improve and dignify the intercourse of daily life. Here were scholars of the highest mark making themselves worse than ridiculous in the eyes of the


text:
Page:Lucian (IA lucianlucas00collrich).pdf/129

Rh company! Can it be true that, as some say, much poring over books, and stuffing their heads with other people's ideas, makes men lose their common-sense? Such conduct cannot in this case be laid to the charge of the wine,—for the letter-writer at least was sober. Yet here are the unlearned portion of the company behaving themselves quietly and modestly, while such is the example set them by these professors of wisdom!"

Io, the Platonist, now tried to quiet the uproar by proposing a subject for discussion, upon which, after the fashion of the Dialogues of Plato, each should be allowed to speak in his turn and without interruption. He suggested "Marriage" as an appropriate theme, and proceeded to deliver his own opinion thereupon, which is, of course, that of his great master, as broached in his 'Republic,' and as we have had it sot forth by Socrates in his examination at the "Sale." It would be far better if men would make up their minds to do without it altogether; but as this seems improbable, at least he would recommend the abolition of the prejudice in favour of having separate wives. Lucian thought this expression of opinion somewhat curious, to say the very least, upon such au occasion. The literary gentleman, instead of giving his own views on the question, took the opportunity of reciting to the company an epithalamium of his own composition, which is no doubt a fair burlesque of the common style of such productions. Then, as it grew late, the guests began to make their


text:
Page:Lucian (IA lucianlucas00collrich).pdf/130

120 preparations for departure; and each proceeded to pack up and carry home, as was the custom at such entertainments, some little delicacy set apart for them by their liberal host. They quarrelled again, however, in their greediness, over the largest portions and the fattest fowls. A "free fight" of philosophers ensues, which Lucian could only aptly compare with the battle between the Centaurs and Lapithæ at the marriage of Pirithous. In the midst of it Alcidamas the Cynic, by design or accident, upset the lamp, and the combatants were left for a while in darkness. When it was suddenly relighted, some awkward revelations were made. The Peripatetic moralist was discovered making fierce love to a music-girl, while the Epicurean was concealing under his robe a gold cup which he had snatched from the table. Wounded and bleeding, the combatants were assisted from the room by their attendant slaves. But even thus they could not resist a gibe or two at parting. The Epicurean, with two teeth knocked out in the scuffle, saw the Stoic professor with a damaged eye and his nose bleeding, and bids him remember that, according to his own tenets, "Pain is no real evil." Lucian could only sum up the moral, he tells his friend, in the words of Euripides,—

For what could possibly be more unexpected than


text: Index:Biographies of representative women of the South (IA biographiesofrep02coll).pdf


text: Index:Written Testimony (Hon. Frank Wolf - Confronting the Genocide of Religious Minorities - A Way Forward).pdf


text:
Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/17

 MRS. DAVID HINTON One of the War Queens of the Sixties (Sketch, Page 34)


text: Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/1


text:
Page:Written Testimony (Hon. Frank Wolf - Confronting the Genocide of Religious Minorities - A Way Forward).pdf/1

Mr. Chairman, Members of the Committee, thank you for having this hearing regarding the atrocities that have taken place at the hands of the Islamic State against the religious minorities in Iraq and Syria.

In January of 2015, a group of us from the 21 Century Wilberforce Initiative, travelled to Northern Iraq in order to see the situation first-hand. After this trip, we released a report entitled “Edge of Extinction,” which documented some of what we witnessed. In the summary of the report, we indicated that: “Religious and ethnic minorities in Iraq are living at the edge of extinction. They are marginalized and under threat from the genocidal actions of the Islamic State (IS) in Iraq resulting in the purging of religious and ethnic minorities from their historic homes. If immediate action is not taken, the existence of religious and ethnic minority communities such as Christians, Yezidis, Shabak and Turkmen will continue on a trajectory of precipitous decline into virtual non-existence.”

One Yezidi leader told us, ''“IS told us the problem was our religion, so that even if we run away to Kurdistan [the Kurds] will join [ISIS] and kill us because we are not Muslims. So we are told to just convert and join IS. Some [Yezidis] did convert. The majority of them refused and so they were transferred from Iraq to Syria and used as goods. IS wanted to kill all of the Yezidi people…[IS] says we are non-believers. But we want to be human and have human rights. We have no honor. We’ve lost our mothers and sisters.”''

A Christian Bishop who was displaced from Mosul said, ''“Does the American government recognize the thousands of years of heritage displaced in one day?...Does the media cover the burning of the churches?” He continued, “This is not just the end of Christianity, but the end of our ethnicity who have lived here for thousands of years. We believe this is genocide…''

What has happened to these religious minorities meets the Raphael Lempkin definition of genocide, which is as follows, “Any of the following acts committed with intent to destroy, in whole or in part, a national ethnical, racial or religious group, as such: killing members of the group; causing serious bodily or mental harm to members of the group; deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; imposing measures intended to prevent births within the group; [and] forcibly transferring children of the group to another group.”

The whole world watched as the Islamic State broadcast the murder of the 21 Christians in Libya and others throughout Iraq and Syria. The world stood by, aghast, as the young Yezidi girls were sold as slaves and raped over and over. We continued to be horrified as story after story came out about forced conversions and the destruction of ancient cultural monuments and places of worship. We have seen the pictures of the mass graves. It has been apparent from the very


text: Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/2


text: Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/3


text: Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/4


text: Page:Biographies of representative women of the South (IA biographiesofrep02coll).pdf/5