The basic idea behind malls is that they are more convenient than cities. Cities contain streets, which are dangerous and crowded and difficult to park in. Malls, on the other hand, have parking lots, which are also dangerous and crowded and difficult to park in, but -- here is the big difference -- in mall parking lots, THERE ARE NO RULES. You're allowed to do anything. You can drive as fast as you want in any direction you want. I was once driving in a mall parking lot when my car was struck by a pickup truck being driven backward by a squat man with a tattoo that said "Charlie" on his forearm, who got out and explained to me, in great detail, why the accident was my fault, his reasoning being that he was violent and muscular, whereas I was neither. This kind of reasoning is legally valid in mall parking lots. -- Dave Barry, "Christmas Shopping: A Survivor's Guide"
Is a tattoo real, like a curb or a battleship? Or are we suffering in Safeway?
We are all tattooed in our cradles with the beliefs of our tribe; the record may seem superficial, but it is indelible. You cannot educate a man wholly out of the superstitious fears which were implanted in his imagination, no matter how utterly his reason may reject them.--_Holmes._
But not only did each of these famous whales enjoy great individual celebrity--Nay, you may call it an ocean-wide renown; not only was he famous in life and now is immortal in forecastle stories after death, but he was admitted into all the rights, privileges, and distinctions of a name; had as much a name indeed as Cambyses or Caesar. Was it not so, O Timor Tom! thou famed leviathan, scarred like an iceberg, who so long did'st lurk in the Oriental straits of that name, whose spout was oft seen from the palmy beach of Ombay? Was it not so, O New Zealand Jack! thou terror of all cruisers that crossed their wakes in the vicinity of the Tattoo Land? Was it not so, O Morquan! King of Japan, whose lofty jet they say at times assumed the semblance of a snow-white cross against the sky? Was it not so, O Don Miguel! thou Chilian whale, marked like an old tortoise with mystic hieroglyphics upon the back! In plain prose, here are four whales as well known to the students of Cetacean History as Marius or Sylla to the classic scholar.
Well, we swarmed along down the river road, just carrying on like wildcats; and to make it more scary the sky was darking up, and the lightning beginning to wink and flitter, and the wind to shiver amongst the leaves. This was the most awful trouble and most dangersome I ever was in; and I was kinder stunned; everything was going so different from what I had allowed for; stead of being fixed so I could take my own time if I wanted to, and see all the fun, and have Mary Jane at my back to save me and set me free when the close-fit come, here was nothing in the world betwixt me and sudden death but just them tattoo-marks. If they didn't find them
Savage though he was, and hideously marred about the face—at least to my taste— his countenance yet had a something in it which was by no means disagreeable. You cannot hide the soul. Through all his unearthly tattooings, I thought I saw the traces of a simple honest heart;
The wattle wall the men had brought was set up in a semicircle by the Eighth Company as a shelter from the north, propped up by musket rests, and a campfire was built before it. They beat the tattoo, called the roll, had supper, and settled down round the fires for the night--some repairing their footgear, some smoking pipes, and some stripping themselves naked to steam the lice out of their shirts.
I know, I know. He’s nothing compared to my magnificence.” His fingers stroked mine and his eyes softened. “But just out of curiosity, how do you feel about getting my name tattooed on your forehead?
At five in the morning it was still quite dark. The troops of the center, the reserves, and Bagration's right flank had not yet moved, but on the left flank the columns of infantry, cavalry, and artillery, which were to be the first to descend the heights to attack the French right flank and drive it into the Bohemian mountains according to plan, were already up and astir. The smoke of the campfires, into which they were throwing everything superfluous, made the eyes smart. It was cold and dark. The officers were hurriedly drinking tea and breakfasting, the soldiers, munching biscuit and beating a tattoo with their feet to warm themselves, gathering round the fires throwing into the flames the remains of sheds, chairs, tables, wheels, tubs, and everything that they did not want or could not carry away with them. Austrian column guides were moving in and out among the Russian troops and served as heralds of the advance. As soon as an Austrian officer showed himself near a commanding officer's quarters, the regiment began to move: the soldiers ran from the fires, thrust their pipes into their boots, their bags into the carts, got their muskets ready, and formed rank. The officers buttoned up their coats, buckled on their swords and pouches, and moved along the ranks shouting. The train drivers and orderlies harnessed and packed the wagons and tied on the loads. The adjutants and battalion and regimental commanders mounted, crossed themselves, gave final instructions, orders, and commissions to the baggage men who remained behind, and the monotonous tramp of thousands of feet resounded. The column moved forward without knowing where and unable, from the masses around them, the smoke and the increasing fog, to see either the place they were leaving or that to which they were going.
"The fish that you have tattooed immediately above your right wrist could only have been done in China. I have made a small study of tattoo marks and have even contributed to the literature of the subject. That trick of staining the fishes' scales of a delicate pink is quite peculiar to China. When, in addition, I see a Chinese coin hanging from your watch-chain, the matter becomes even more simple."
SHHHH!! I hear SIX TATTOOED TRUCK-DRIVERS tossing ENGINE BLOCKS into empty OIL DRUMS ...
Men's skin is different from women's skin. It is usually bigger, and it has more snakes tattooed on it. Also, if you examine a woman's skin very closely, inch by inch, starting at her shapely ankles, then gently tracing the slender curve of her calves, then moving up to her ... [EDITOR'S NOTE: To make room for news articles about important world events such as agriculture, we're going to delete the next few square feet of the woman's skin. Thank you.] ... until finally the two of you are lying there, spent, smoking your cigarettes, and suddenly it hits you: Human skin is actually made up of billions of tiny units of protoplasm, called "cells"! And what is even more interesting, the ones on the outside are all dying! This is a fact. Your skin is like an aggressive modern corporation, where the older veteran cells, who have finally worked their way to the top and obtained offices with nice views, are constantly being shoved out the window head first, without so much as a pension plan, by younger hotshot cells moving up from below. -- Dave Barry, "Saving Face"
CHIMESYAN (_Tsimshian_), a tribe of North American Indians, now some 3000 in number, living around the mouth of the Skeena river, British Columbia, and on the islands near the coast. They are a powerfully built people, who tattoo and wear labrets and rings in noses and ears. They are skilful fishermen, and live in large communal houses. They are divided into clans and distinct social orders. Entry: CHIMESYAN
Chinese history, which is incomparably older and more precise than Korean, is by no means silent about Japan. Long notices occur in the later Han and Wei records (25 to 265). The Japanese are spoken of as dwarfs (_Wa_), and their islands, frequently called the queen country, are said to be mountainous, with soil suitable for growing grain, hemp, and the silkworm mulberry. The climate is so mild that vegetables can be grown in winter and summer; there are neither oxen, horses, tigers, nor leopards; the people understand the art of weaving; the men tattoo their faces and bodies in patterns indicating differences of rank; male attire consists of a single piece of cloth; females wear a gown passed over the head, and tie their hair in a bow; soldiers are armed with spears and shields, and also with bows, from which they discharge arrows tipped with bone or iron; the sovereign resides in Yamato; there are stockaded forts and houses; food is taken with the fingers but is served on bamboo trays and wooden trenchers; foot-gear is not worn; when men of the lower classes meet a man of rank, they leave the road and retire to the grass, squatting or kneeling with both hands on the ground when they address him; intoxicating liquor is much used; the people are long-lived, many reaching the age of 100; women are more numerous than men; there is no theft, and litigation is infrequent; the women are faithful and not jealous; all men of high rank have four or five wives, others two or three; wives and children of law-breakers are confiscated, and for grave crimes the offender's family is extirpated; divination is practised by burning bones; mourning lasts for some ten days and the rites are performed by a "mourning-keeper"; after a funeral the whole family perform ablutions; fishing is much practised, and the fishermen are skilled divers; there are distinctions of rank and some are vassals to others; each province has a market where goods are exchanged; the country is divided into more than 100 provinces, and among its products are white pearls, green jade and cinnabar. These annals go on to say that between 147 and 190 civil war prevailed for several years, and order was finally restored by a female sovereign, who is described as having been old and unmarried; much addicted to magic arts; attended by a thousand females; dwelling in a palace with lofty pavilions surrounded by a stockade and guarded by soldiers; but leading such a secluded life that few saw her face except one man who served her meals and acted as a medium of communication. There can be little question that this queen was the empress Jingo who, according to Japanese annals, came to the throne in the year A.D. 200, and whose every public act had its inception or promotion in some alleged divine interposition. In one point, however, the Chinese historians are certainly incorrect. They represent tattooing as universal in ancient Japan, whereas it was confined to criminals, in whose case it played the part that branding does elsewhere. Centuries later, in feudal days, the habit came to be practised by men of the lower orders whose avocations involved baring the body, but it never acquired vogue among educated people. In other respects these ancient Chinese annals must be credited with remarkable accuracy in their description of Japan and the Japanese. Their account may be advantageously compared with Professor Chamberlain's analysis of the manners and customs of the early Japanese, in the preface to his translation of the _Kojiki_. Entry: IX
<dark> "Yes, your honour, I have RSA encryption code tattood on my penis. Shall I show the jury?"
The effects of Handel's original inspiration upon foreign material are really the best indication of the range of his style. The comic meaning of the broken rhythm of Stradella's overture becomes indeed Handel's inspiration in the light of the gigantic tone-picture of the "Hailstone chorus." In the theme of "He led them forth like sheep" we have already cited a particular case where Handel perceived great solemnity in a theme originally intended to be frivolous. The converse process is equally instructive. In the short Carillon choruses in Saul where the Israelitish women welcome David after his victory over Goliath, Handel uses a delightful instrumental tune which stands at the beginning of a _Te Deum_ by Urio, from which he borrowed an enormous amount of material in _Saul, L'Allegro_, the _Dettingen Te Deum_ and other works. Urio's idea is first to make a jubilant and melodious noise from the lower register of the strings, and then to bring out a flourish of high trumpets as a contrast. He has no other use for his beautiful tune, which indeed would not bear more elaborate treatment than he gives it. The ritornello falls into statement and counterstatement, and the counterstatement secures one repetition of the tune, after which no more is heard of it. It has none of the solemnity of church music, and its value as a contrast to the flourish of trumpets depends, not upon itself, but upon its position in the orchestra. Handel did not see in it a fine opening for a great ecclesiastical work, but he saw in it an admirable expression of popular jubilation, and he understood how to bring out its character with the liveliest sense of climax and dramatic interest by taking it at its own value as a popular tune. So he uses it as an instrumental interlude accompanied with a jingle of carillons, while the daughters of Israel sing to a square-cut tune those praises of David which aroused the jealousy of Saul. But now turn to the opening of the _Dettingen Te Deum_ and see what splendid use is made of the other side of Urio's idea, the contrast between a jubilant noise in the lowest part of the scale and the blaze of trumpets at an extreme height. In the fourth bar of the _Dettingen Te Deum_ we find the same florid trumpet figures as we find in the fifth bar of Urio's, but at the first moment they are on oboes. The first four bars beat a tattoo on the tonic and dominant, with the whole orchestra, including trumpets and drums, in the lowest possible position and in a stirring rhythm with a boldness and simplicity characteristic only of a stroke of genius. Then the oboes appear with Urio's trumpet flourishes; the momentary contrast is at least as brilliant as Urio's; and as the oboes are immediately followed by the same figures on the trumpets themselves the contrast gains incalculably in subtlety and climax. Moreover, these flourishes are more melodious than the broad and massive opening, instead of being, as in Urio's scheme, incomparably less so. Lastly, Handel's primitive opening rhythmic figures inevitably underlie every subsequent inner part and bass that occurs at every half close and full close throughout the movement, especially where the trumpets are used. And thus every detail of his scheme is rendered alive with a rhythmic significance which the elementary nature of the theme prevents from ever becoming obtrusive. Entry: HANDEL
_Inhabitants._--The population is estimated at 1,750,000. The Yoruba people, a Negro race divided into many tribes, form the majority of the inhabitants. Notwithstanding their political feuds and their proved capacity as fighting men, the Yoruba are distinguished above all the surrounding races for their generally peaceful disposition, industry, friendliness, courtesy and hospitality towards strangers. They are also intensely patriotic. Physically they resemble closely their Ewe and Dahomey neighbours, but are of somewhat lighter complexion, taller and of less pronounced Negro features. They exhibit high administrative ability, possess a marked capacity for trade, and have made remarkable progress in the industrial arts. The different tribes are distinguished by tattoo markings, usually some simple pattern of two or more parallel lines, disposed horizontally or vertically on the cheeks or other parts of the face. The feeling for religion is deeply implanted among the Yoruba. The majority are pagans, or dominated by pagan beliefs, but Islam has made great progress since the cessation of the Fula wars, while Protestant and Roman Catholic missions have been at work since 1848 at Abeokuta, Oyo, Ibadan and other large towns. Samuel Crowther, the first Negro bishop in the Anglican church, who was distinguished as an explorer, geographer and linguist, was a native of Yorubaland, rescued (1822) by the English from slavery and educated at Sierra Leone (see YORUBAS). Entry: LAGOS
LAOS, or LAOTIONS, an important division of the widespread Thai or Shan race found throughout Indo-China from 28° N. and the sources of the Irrawaddy as far as Cambodia and 7° N. in the Malay Peninsula. This Thai family includes the Shans proper, and the Siamese. The name Lao, which appears to mean simply "man," is the collective Siamese term for all the Thai peoples subject to Siam, while Shan, said to be of Chinese origin, is the collective Burmese term for those subject to Burma. Lao is therefore rather a political than an ethnical title, and the people cordially dislike the name, insisting on their right to be called Thai. Owing to the different circumstances which have attended their migrations, the Thai peoples have attained to varying degrees of civilization. The Lao, who descended from the mountain districts of Yunnan, Szechuen and Kweichow to the highland plains of upper Indo-China, and drove the wilder Kha peoples whom they found in possession into the hills, mostly adopted Buddhism, and formed small settled communities or states in which laws were easy, taxes light and a very fair degree of comfort was attained. There are two main divisions, the Lao Pong Dam ("Black Paunch Laos"), so-called from their habit of tattooing the body from the waist to the knees, and the Lao Pong Kao ("White Paunch Laos") who do not tattoo. Lao tattooing is of a most elaborate kind. The Lao Pong Dam now form the western branch of the Lao family, inhabiting the Siamese Lao states of Chieng Mai Lapaun, 'Tern Pre and Nan, and reaching as far south as 17° N. Various influences have contributed to making the Lao the pleasant, easy-going, idle fellow that he is. The result is that practically all the trade of these states is in the hands of Bangkok Chinese firms, of a certain number of European houses and others, while most of the manual labour connected with the teak industry is done by Ka Mus, who migrate in large numbers from the left bank of the Mekong. The Lao Pong Kao, or eastern branch, appear to have migrated southwards by the more easterly route of the Nam-u and the Mekong valley. In contradistinction to the Lao Pong Dam, who have derived their written language from the Burmese character, the eastern race has retained what appears to be the early form of the present Siamese writing, from which it differs little. They formed important settlements at various points on the Mekong, notably Luang Prabang, Wieng Chan (Vien-Tiane) Ubon and Bassac; and, heading inland as far as Korat on the one side and the Annamite watershed in the east, they drove out the less civilized Kha peoples, and even the Cambodians, as the Lao Pong Dam did on the west. Vien-Tiane during the 18th century was the most powerful of the Lao principalities, and was feared and respected throughout Indo-China. It was destroyed by the Siamese in 1828. The inhabitants, in accordance with the Indo-Chinese custom of the day, were transported to Lower Siam. The Lao Pong Kao below 18° N. are a less merry and less vivacious people, and are for the most part shorter and more thick-set than those of Luang Prabang and the north. If possible, they are as a race lazier than the western Lao, as they are certainly more musical. The "khen," or mouth organ, which is universal among them, is the sweetest-toned of eastern instruments. Entry: LAOS
The Coptic inhabitants are described in the article COPTS, and the rural population under FELLAH. It remains here to describe characteristics and customs common to the Moslem Egyptians and particularly to those of the cities. In some respects the manner of life of the natives has been modified by contact with Europeans, and what follows depicts in general the habits of the people where little affected by western culture. With regard to physical characteristics the Egyptians are of full average height (the men are mostly 5 ft. 8 in. or 5 ft. 9 in), and both sexes are remarkably well proportioned and of strong physique. The Cairenes and the inhabitants of Lower Egypt generally have a clear complexion and soft skin of a light yellowish colour; those of Middle Egypt have a tawny skin, and the dwellers in Upper Egypt a deep bronze or brown complexion. The face of the men is of a fine oval, forehead prominent but seldom high, straight nose, eyes deep set, black and brilliant, mouth well formed, but with rather full lips, regular teeth beautifully made, and beard usually black and curly but scanty. Moustaches are worn, while the head is shaved save for a small tuft (called _shusheh_) upon the crown. As to the women, "from the age of about fourteen to that of eighteen or twenty, they are generally models of beauty in body and limbs; and in countenance most of them are pleasing, and many exceedingly lovely; but soon after they have attained their perfect growth, they rapidly decline." There are few Egyptian women over forty who retain either good looks or good figures. "The forms of womanhood begin to develop themselves about the ninth and tenth year: at the age of fifteen or sixteen they generally attain their highest degree of perfection. With regard to their complexions, the same remarks apply to them as to the men, with only this difference, that their faces, being generally veiled when they go abroad, are not quite so much tanned as those of the men. They are characterized, like the men, by a fine oval countenance, though in some instances it is rather broad. The eyes, with very few exceptions, are black, large and of a long almond-form, with long and beautiful lashes, and an exquisitely soft, bewitching expression--eyes more beautiful can hardly be conceived: their charming effect is much heightened by the concealment of the other features (however pleasing the latter may be), and is rendered still more striking by a practice universal among the females of the higher and middle classes, and very common among those of the lower orders, which is that of blackening the edge of the eyelids both above and below the eye, with a black powder called 'kohl'" (Lane, _Modern Egyptians_). Both sexes, but especially the women, tattoo several parts of the person, and the women stain their hands and feet with the red dye of the henna. Entry: 1
Time to be aggressive. Go after a tattooed Virgo.
CASTE (through the Fr. from Span, and Port, _casta_, lineage, Lat. _castus_, pure). There are not many forms of social organization on a large scale to which the name "caste" has not been applied in a good or in a bad sense. Its Portuguese origin simply suggests the idea of family; but before the word came to be extensively used in modern European languages, it had been for some time identified with the Brahmanic division of Hindu society into classes. The corresponding Hindu word is _varna_, or colour, and the words _gati, kula, gotra, pravara_ and _karana_ are also used with different shades of meaning. Wherever, therefore, a writer has seen something which reminds him of any part of the extremely indeterminate notion, Indian caste, he has used the word, without regard to any particular age, race, locality or set of social institutions. Thus Palgrave[1] maintains that the colleges of operatives, which inscriptions prove to have existed in Britain during the Roman period, were practically castes, because by the Theodosian code the son was compelled to follow the father's employment, and marriage into a family involved adoption of the family employment. But these _collegia opificum_ seem to be just the forerunners of the voluntary associations for the regulation of industry and trade, the frith-gilds, and craft-gilds of later times, in which, no doubt, sons had great advantages as apprentices, but which admitted qualified strangers, and for which intermarriage was a matter of social feeling. The history of the formation of gilds shows, in fact, that they were really protests against the authoritative regulation of life from without and above. In the Saxon period, at any rate, there was nothing resembling caste in the strict sense. "The ceorl who had thriven so well as to have five hides of land rose to the rank of a thegn; his wergild became 1200 shillings; the value of his oath and the penalty of trespass against him increased in proportion; his descendants in the third generation became gesithcund. Nor was the character of the thriving defined; it might, so far as the terms of the custom went, be either purchase, or inheritance, or the receipt of royal bounty. The successful merchant might also thrive to thegn-right. The thegn himself might also rise to the rank, the estimation and status of an earl."[2] It has been said that early German history is, as regards this matter, in contrast with English, and that true castes are to be found in the military associations (_Genossenschaften_) which arose from the older class of Dienstmannen, and in which every member--page, squire or knight--must prove his knightly descent; the Bauernstand, or rural non-military population; the Bürgerstand, or merchant-class. The ministry of the Catholic Church in the West, was, however, never restricted by blood relation. There is no doubt that at some time or other professions were in most countries hereditary. Thus Prescott[3] tells us that in Peru, notwithstanding the general rule that every man should make himself acquainted with the various arts, "there were certain individuals carefully trained to those occupations which minister to the wants of the more opulent classes. These occupations, like every other calling and office in Peru, always descended from father to son. The division of castes was in this particular as precise as that which existed in Hindustan or Egypt." Again, Zurita[4] says that in Mexico no one could carry on trade except by right of inheritance, or by public permission. The Fiji carpenters form a separate caste, and in the Tonga Islands all the trades, except tattoo-markers, barbers and club-carvers are hereditary,--the separate classes being named matabooles, mooas and tooas. Nothing is more natural than that a father should teach his son his handicraft, especially if there be no organized system of public instruction; it gives the father help at a cheap rate, it is the easiest introduction to life for the son, and the custom or reputation of the father as a craftsman is often the most important legacy he has to leave. The value of transmitted skill in the simple crafts was very great; and what was once universal in communities still survives in outlying portions of communities which have not been brought within the general market of exchange. But so long as this process remains natural, there can be no question of caste, which implies that the adoption of a new profession is not merely unusual, but wrong and punishable. Then, the word caste has been applied to sacred corporations. A family or a tribe is consecrated to the service of a particular altar, or all the altars of a particular god. Or a semi-sacred class, such as the Brehons or the Bards, is formed, and these, and perhaps some specially dignified professions, become hereditary, the others remaining free. Thus in Peru, the priests of the Sun at Cuzco transmitted their office to their sons; so did the Quipu-camayoc, or public registrars, and the _amantas_ and _haravecs_, the learned men and singers.[5] In many countries political considerations, or distinctions of race, have prevented intermarriage between classes. Take, for example, the patricians and the plebeians at Rome, or the [Greek: Spartiatai, Lakônes] or [Greek: perioikoi], and the [Greek: Heilôtes] at Sparta. In Guatemala it was the law that if any noble married a plebeian woman he should be degraded to the caste of _mazequal_, or plebeian, and be subject to the duties and services imposed on that class, and that the bulk of his estate should be sequestered to the king.[6] In Madagascar marriage is strictly forbidden between the four classes of Nobles, Hovas, Zarahovas and Andevos,--the lowest of whom, however, are apparently mere slaves. In a sense slavery might be called the lowest of castes, because in most of its forms it does permit some small customary rights to the slave. In a sense, too, the survival in European royalty of the idea of "equality of birth" (_Ebenbürtigkeit_) is that of a caste conception, and the marriage of one of the members of a European royal family with a person not of royal blood might be described as an infraction of caste rule. Entry: CASTE