Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/848

 814 K A B K A B throughout the Zoliar, either as parts of the text with distinct titles or in separate columns, are the following eleven dissertations : (1) &quot; Additions and Supplements &quot; ; (2) &quot; The Mansions and Abodes,&quot; describing the structure of paradise and hell; (3) &quot;The Mysteries of the Penta teuch,&quot; describing the evolution of the Sephiroth, &c.; (4) &quot;The Hidden Interpretation,&quot; deducing esoteric doctrine from the narratives in the Pentateuch ; (5) &quot; The Faithful Shepherd,&quot; recording discussions between Moses -the faith ful shepherd, the prophet &quot;Elijah, and R. Simon b. Yochi, the reputed compiler of the Zohar ; (6) &quot; The Secret of Secrets,&quot; a treatise on physiognomy and psychology; (7) &quot;The Aged,&quot; i.e., the prophet Elijah, discoursing with R. Simon on the doctrine of transmigration as evolved from Exod. .xxi. 1-xxiv. 18; (8) &quot;The Book of Secrets,&quot; discourses on cosmogony and demonology; (9) &quot;The Great Assembly,&quot; discourses of R, Simon to his numerous assembly of disciples on the form of the Deity and on pneumatology ; (10) &quot;The Young Man,&quot; discourses by young men of superhuman origin on the mysteries of ablutions; and (11) &quot;The Small Assembly,&quot; containing the discourses on the Sephiroth which K. Simon delivered to the small congregation of six surviving disciples. The Zohar pretends to be a compilation made by R. Simon b. Yochi, who flourished about 70-110 A.D., of doctrines which God communicated to Adam in Paradise, and which have been received uninterruptedly from the mouths of the patriarchs and prophets. Amongst the many facts, however, established by modern criticism which prove the .Zohar to be a compilation of the 13th century, the following are the most prominent : (1) the Zohar itself praises most fulsomely R. Simon, its reputed author, and exalts him above Moses ; (2) it mystically explains the Hebrew vowel points which did not obtain till 570 ; (3) the compiler borrows two verses from the celebrated hymn called &quot; The Royal Diadem,&quot; written by Ibn Gebirol, who was born about 1021 ; (4) it mentions the capture of Jerusalem by the crusaders and the re taking of the Holy City by the Saracens ; (5) it speaks of the comet which appeared at Rome, July 15, 1264, under the pontificate of Urban IV.; (6) by a slip the Zohar assigns a reason why its contents were riot revealed before 5060-66 A.M., i.e., 1300-1306 A.D.; (7) the doctrine of the En Soph and the Sephiroth was not known before the 13th century; and (8) the very existence of the Zohar itself was not known prior to the 13th century. Hence it is now believed that Moses de Leon (ob. 1305), who first circulated and sold the Zohar as the production- of R. Simon, was himself the author. That eminent scholars both in the synagogue and in the church should have been induced to believe in its antiquity is owing to the fact that the Zohar embodies many opinions and doctrines which obtained among the Jews prior to the time of Christ. The undoubted antiquity of these has served as a lever in the minds of these scholars to raise the late speculations about the En Soph, the Sephi roth, &c., to the same age. Literature. The Zohar, frequently published in 3 vols., the pagination of which, like that of the Talmud, is always the same ; Baron von Eosenroth s Kabbala Denudata, Sulzbach, 1677-78, Frankfort, 1684 ; Azariel, Commentary on the Doctrine of the Sephiroth, Warsaw, 1798, Berlin, 1850; Id., Commentary on the Song of Songs, Altona, 1763; Franck, La Kabbalc, Paris, 1843 (trans, by Jellinek, Leipsic, 1844) ; Graetz, Gr.schichte der Juden, vol. vii. 442-459; art. &quot; Cabbalah,&quot; in Smith s Dictionary of Christian Biography, &c. ; Ginsburg, The Kabbalah, its. Doctrines, Develop ment, and Literature, London, 1865. (C. D. G.) KABUL. See CABUL. KABYLES, or more correctly KABAIL, a number of tribes in the Algerian region of northern Africa, of special interest to the politician from the peculiarity of their institutions and from the part they will probably play in the development of the French colony, and to the ethno logist as the best known branch of the great Berber race. In 1864 it was estimated that they amounted to 2,200,000. The country which they inhabit is usually regarded as consisting of two divisions Great Kabylia and Lesser Kabylia the former being also known as the Kabylia of the Jurjura (also called Adrar Budfel, &quot; Mountain of Snow &quot;). It is admitted on all hands that the Berbers form the main aboriginal element in the population of northern Africa, that at one time or other they have occupied the whole tract of country from Egypt in the east to the Canary Islands in the west, and that they are still represented not only by the Tuareg (Amashir, &c.), who retain their native speech, but by many tribes that have become altogether Arab in language. In regard to their real ethnic relations, however, there has been much discussion and theory : Kaltbrunner includes the Berbers in the Mediterranean race in which Haeckel places the Semites, Iberians, &c. M. G. Olivier 1 recognizes the Berbers as Aryans, and Faidherbe regards them as the indigenous Libyans mingled with a fair-skinned people of European origin; while Pruner Bey and Duveyrier maintain the close relation of the Berbers with the ancient Egyptians, and consider them as forming together the white African race. 2 Be this as it may, the Kabyles are a Berber stock, and more particularly correspond to that part of the race which was known to the Romans as Numidians. Physically they do not present any very prominent contrast to the Arabs of Algeria. Both Kabyle and Arab are white at birth, but rapidly grow brown through exposure to air and sunshine. Both have in general brown eyes and wavy hair of coarse quality, varying from dark brown to jet black. In stature there is perhaps a little difference in favour of the Kabyle, and he appears also to have a stouter trunk and bulkier muscles. Both are clearly dolichocephalic. Among the Kabyles, it is worthy of particular notice, there exists a varying pro portion of individuals with fair skins, ruddy complexions, and blue or grey eyes. As to the ethnic origin of this peculiar element many conjectures have been hazarded, one theorist seeing in them the Vandals, another the Gallic mercenaries of Rome, another an aboriginal fair-skinned race, another the dolmen-building people from Europe. In the whole domain of life and character the contrasts between Arab and Kabyle are of the most radical and striking kind. The Kabyle lives in a house of stone or clay, forming part of a fixed village or hamlet ; the Arab s tent is moved from place to place. The Kabyle enjoys the individual proprietorship of his garden and his orchards ; with the Arab the ownership of the soil is an attribute of the tribe. While cereals alone are cultivated by the Arab, the Kabyle has his fig trees, olives, and vines, vegetables and tobacco. Active, energetic, and enterprising, the Kabyle is to be found far from home as a soldier in the French army, as a workman in the towns, as a field labourer, or as a pedler or trader earning by steady effort the means of purchasing his bit of ground in his native village. Nor, however insignificant they may appear when measured by a high European standard, are the native industries to be despised. Not only do they comprise the making of lime, tiles, woodwork for the houses, domestic utensils, and agricultural implements, but also the weaving and dyeing of several kinds of cloth, the tanning and dressing of leather, and the manufacture of oil and soap. Without the assistance of the wheel, the women turn out a variety of earthenware articles ; before it became a sort of proscribed industry the production of gunpowder was 1 &quot; Recherches sur 1 origine des Berberes,&quot; Bull, de I Acad. d Hippone, 1867, 1868. 2 See Henri Duveyrier, Les Progres de la geographic en Algerie, 1868-71,&quot; Bull, de la Soc. Khediviale de Oeogr., Cairo, 1876.