Bernard Black Quotes

The best place to seek God is in a garden. You can dig for him there.

Malone: Me father died of starvation in Ireland in the black 47. Maybe you've heard of it. Violet: The Famine? Malone: No, the starvation. When a country is full o food, and exporting it, there can be no famine.

The American white relegates the black to the rank of shoeshine boy; and he concludes from this that the black is good for nothing but shining shoes.

the devil is not so black as he is painted.

I am no Christian. These days it does no good to confess that, for the bishops and abbots have too much influence and it is easier to pretend to a faith than to fight angry ideas. I was raised a Christian, but at ten years old, when I was taken into Ragnar’s family, I discovered the old Saxon gods who were also the gods of the Danes and of the Norsemen, and their worship has always made more sense to me than bowing down to a god who belongs to a country so far away that I have met no one who has ever been there. Thor and Odin walked our hills, slept in our valleys, loved our women and drank from our streams, and that makes them seem like neighbours. The other thing I like about our gods is that they are not obsessed with us. They have their own squabbles and love affairs and seem to ignore us much of the time, but the Christian god has nothing better to do than to make rules for us. He makes rules, more rules, prohibitions and commandments, and he needs hundreds of black-robed priests and monks to make sure we obey those laws. He strikes me as a very grumpy god, that one, even though his priests are forever claiming that he loves us. I have never been so stupid as to think that Thor or Odin or Hoder loved me, though I hope at times they have thought me worthy of them.

I am uncertain whether our civilization at this turn of the millennium is cursed by too much or too little belief, whether people like Bernard and June cause the trouble, or people like me.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

Should trouble come, in the dark of night, be it fire or war or black plague, save my children, then my wife, then my tea chest and kettle. With these I can live, quite contentedly. I need nothing else on my estates.

Fran Katzenjammer: "You need someone normal around here". Bernard: "Normal! He's normal is he, is he"? Fran Katzenjammer: [chuckles] Bernard: "What am I then"? Fran Katzenjammer: "Well you're a freak, Bernard, you know that". Bernard: [pauses then blurts] "Yes. I know. But I have rights"!

TESLA’S CAT [Nikola Tesla’s favorite childhood companion] was the family’s black cat, Macak. Macak followed young Nikola everywhere, and they spent many happy hours rolling on the grass. It was Macak the cat who introduced Tesla to electricity on a dry winter evening. “As I stroked Macak’s back,” he recalled, “I saw a miracle that made me speechless with amazement. Macak’s back was a sheet of light and my hand produced a shower of sparks loud enough to be heard all over the house.” Curious, he asked his father what caused the sparks. Puzzled at first, [his father] finally answered, “Well, this is nothing but electricity, the same thing you see through the trees in a storm.” His father’s answer, equating the sparks with lightning, fascinated the young boy. As Tesla continued to stroke Macak, he began to wonder, “Is nature a gigantic cat? If so, who strokes its back? It can only be God,” he concluded.

The primitive idea of justice is partly legalized revenge and partly expiation by sacrifice. It works out from both sides in the notion that two blacks make a white, and that when a wrong has been done, it should be paid for by an equivalent suffering. It seems to the Philistine majority a matter of course that this compensating suffering should be inflicted on the wrongdoer for the sake of its deterrent effect on other would-be wrongdoers; but a moment's reflection will shew that this utilitarian application corrupts the whole transaction. For example, the shedding of blood cannot be balanced by the shedding of guilty blood. Sacrificing a criminal to propitiate God for the murder of one of his righteous servants is like sacrificing a mangy sheep or an ox with the rinderpest: it calls down divine wrath instead of appeasing it. In doing it we offer God as a sacrifice the gratification of our own revenge and the protection of our own lives without cost to ourselves; and cost to ourselves is the essence of sacrifice and expiation.

...in every scar there is a story. The salve is the telling itself.

She wanted, just now, to have a cell in a settlement-house, like a nun without the bother of a black robe, and be kind, and read Bernard Shaw, and enormously improve a horde of grateful poor.

Bernard was to remember this moment for the rest of his life. As they drank from their water bottles he was struck by the recently concluded war not as a historical, geopolitical fact but as a multiplicity, a near-infinity of private sorrows, as a boundless grief minutely subdivided without diminishment among individuals who covered the continent like dust, like spores whose separate identities would remain unknown, and whose totality showed more sadness than anyone could ever begin to comprehend; a weight borne in silence by hundreds of thousands, millions, like the woman in black for a husband and two brothers, each grief a particular, intricate, keening love story that might have been otherwise. It seemed as though he had never thought about the war before, not about its cost. He had been so busy with the details of his work, of doing it well, and his widest view had been of war aims, of winning, of statistical deaths, statistical destruction, and of post-war reconstruction. For the first time he sensed the scale of the catastrophe in terms of feeling; all those unique and solitary deaths, all that consequent sorrow, unique and solitary too, which had no place in conferences, headlines, history, and which had quietly retired to houses, kitchens, unshared beds, and anguished memories. This came upon Bernard by a pine tree in the Languedoc in 1946 not as an observation he could share with June but as a deep apprehension, a recognition of a truth that dismayed him into silence and, later, a question: what possible good could come of a Europe covered in this dust, these spores, when forgetting would be inhuman and dangerous, and remembering a constant torture?

I guess you probably won't be drinking the Johnnie Walker Black Label I brought for you," Corinna remarked. "I honor your gesture, but I only drink reverse-osmosis water these days, " Bernard said. "I honor your gesture?" My God, look what happens to Hong Kong men when they move to California, Corinna thought in horror.

Kiev, you understand, is a medieval city full of wild superstition and mysticism. It has always been the heart of Russian reaction. The Black Hundreds, may they sink into their graves, have aroused against you the most ignorant and brutal of the masses. They are deathly afraid of Jews and at the same time frighten them to death. This reveals to you something about the human condition. Rich or poor, those of our brethren who can run out of here are running. Some who can’t are already mourning.

Skin the colour of chestnuts

I am black - and I am brown, too: Brown is the body I was born into. Black is the body of the stories I tell.

This was real life - no magic, only practice, commitment, and labor. This lesson, about life, about art, is one I am still learning.

The problem is not the visibility of dark skin, but who sees it and what the viewer feels motivated to do next.

In the dark, lord, all cats are black.

The theme of competition of victims has found fertile ground in the complexity, the double aspect, of relations between black and Jewish minorities in recent American history.

I was Uhtred, Lord of Bebbanburg, in my war-glory. The arm rings of fallen enemies glinted on my forearms, my shield was newly painted with the snarling wolf’s head of my house, while another wolf, this one of silver, crouched on the crest of my polished helmet. My mail was tight, polished with sand, my sword belt and scabbard and bridle and saddle were studded with silver, there was a gold chain at my neck, my boots were panelled with silver, my drawn sword was grey with the whorls of its making running from the hilt to its hungry tip. I was the lord of war mounted on a great black horse, and together we would make panic.

the Christian god has nothing better to do than to make rules for us. He makes rules, more rules, prohibitions and commandments, and he needs hundreds of black-robed priests and monks to make sure we obey those laws.

HIGGINS. It's all you'll get until you stop being a common idiot. If you're going to be a lady, you'll have to give up feeling neglected if the men you know don't spend half their time snivelling over you and the other half giving you black eyes. If you can't stand the coldness of my sort of life, and the strain of it, go back to the gutter. Work til you are more a brute than a human being; and then cuddle and squabble and drink til you fall asleep. Oh, it's a fine life, the life of the gutter. It's real: it's warm: it's violent: you can feel it through the thickest skin: you can taste it and smell it without any training or any work. Not like Science and Literature and Classical Music and Philosophy and Art. You find me cold, unfeeling, selfish, don't you? Very well: be off with you to the sort of people you like. Marry some sentimental hog or other with lots of money, and a thick pair of lips to kiss you with and a thick pair of boots to kick you with. If you can't appreciate what you've got, you'd better get what you can appreciate.

Now the terror is beginning. Now taking her lump 0£ chalk she draws figures, six, seven, eight, and then a cross and then a line on the blackboard. What is the answer? The others look; they look with understanding. Louis writes; Susan writes; Neville writes; Jinny writes; even Bernard has now begun to write. But I cannot write. I see only figures. The others are handing in their answers, one by one. Now it is my turn. But I have no answer. The others are allowed to go. They slam the door. Miss Hudson goes. I am left alone to find an answer. The figures mean nothing now. Meaning has gone. The clock ticks. The two hands are convoys marching through a desert. The black bars on the clock face are green oases. The long hand has marched ahead to find water. The other painfully stumbles among hot stones in the desert. It will die in the desert. The kitchen door slams. Wild dogs bark far away. Look, the loop 0£ the figure is beginning to fill with time; it hole rorld in it. I begin to draw a figure and the world is looped in it, and I myself am outside the loop; which I now join-and seal up, and make entire.

Man measures his strength by his destructiveness. What is his religion? An excuse for hating ME. What is his law? An excuse for hanging YOU. What is his morality? Gentility! an excuse for consuming without producing. What is his art? An excuse for gloating over pictures of slaughter. What are his politics? Either the worship of a despot because a despot can kill, or parliamentary cockfighting. I spent an evening lately in a certain celebrated legislature, and heard the pot lecturing the kettle for its blackness, and ministers answering questions. When I left I chalked up on the door the old nursery saying—"Ask no questions and you will be told no lies.

Everything ends. Summer ends. Happiness ends. Days of joy are followed by days of sorrow. Even the gods will meet their end in the last battle of Ragnarok when all the evil of the world brings chaos and the sun will turn dark, the black waters will drown the homes of men, and the great beamed hall of Valhalla will burn to ashes. Everything ends.

CUSINS. No: the price is settled: that is all. The real tug of war is still to come. What about the moral question? LADY BRITOMART. There is no moral question in the matter at all, Adolphus. You must simply sell cannons and weapons to people whose cause is right and just, and refuse them to foreigners and criminals. UNDERSHAFT [determinedly] No: none of that. You must keep the true faith of an Armorer, or you don't come in here. CUSINS. What on earth is the true faith of an Armorer? UNDERSHAFT. To give arms to all men who offer an honest price for them, without respect of persons or principles: to aristocrat and republican, to Nihilist and Tsar, to Capitalist and Socialist, to Protestant and Catholic, to burglar and policeman, to black man white man and yellow man, to all sorts and conditions, all nationalities, all faiths, all follies, all causes and all crimes. The first Undershaft wrote up in his shop IF GOD GAVE THE HAND, LET NOT MAN WITHHOLD THE SWORD. The second wrote up ALL HAVE THE RIGHT TO FIGHT: NONE HAVE THE RIGHT TO JUDGE. The third wrote up TO MAN THE WEAPON: TO HEAVEN THE VICTORY. The fourth had no literary turn; so he did not write up anything; but he sold cannons to Napoleon under the nose of George the Third. The fifth wrote up PEACE SHALL NOT PREVAIL SAVE WITH A SWORD IN HER HAND. The sixth, my master, was the best of all. He wrote up NOTHING IS EVER DONE IN THIS WORLD UNTIL MEN ARE PREPARED TO KILL ONE ANOTHER IF IT IS NOT DONE. After that, there was nothing left for the seventh to say. So he wrote up, simply, UNASHAMED. CUSINS.

To the extent the divine source and inalienability of our rights are purported to be factual, history has proved our Founding Fathers plainly wrong: Every right has, in fact, been alienated by governments since the beginning of time. Within a generation of the establishment of our nation, the Founding Fathers rescinded virtually every right they previously declared unalienable. John Adams, one of the drafters of the Declaration of Independence, alienated the right to speak freely and express dissenting views when, as president, he enforced the Alien and Sedition Acts against his political opponents—with Hamilton’s support. (Perhaps Hamilton’s God had not given “sacred rights” to Jeffersonians!) Another of the drafters, Jefferson himself, alienated the most basic of rights—to the equal protection of the laws, based on the “truth” that “all men are created equal”—when he helped to write (and strengthen) Virginia’s “Slave Code,” just a few years after drafting the Declaration of Independence. The revised code denied slaves the right to liberty and to the pursuit of happiness by punishing attempted escape with “outlawry” or death. Jefferson personally suspected that “the blacks … are inferior to the whites in the endowments of body and mind.” In other words, they were endowed by their Creator not with equality but with inferiority. There is no right that has not been suspended or trampled during times of crisis and war, even by our greatest presidents. ... I wish there were an intellectually satisfying argument for the divine source of rights, as our Founding Fathers tried to put forth. Tactically, that would be the strongest argument liberals could make, especially in America, where many hold a strong belief in an intervening God. But we cannot offer this argument, because many liberals do not believe in concepts like divine hands. We believe in separation of church and state. We are pragmatists, utilitarians, empiricists, secularists, and (God forgive me!) moral relativists. We are skeptical of absolutes (as George Bernard Shaw cynically quipped: “The golden rule is that there are no golden rules.”).

Contact often has the effect of hardening hostilities, not dissolving barriers. This effect is common in politics. When Jesse Jackson was running for the presidential nomination of the Democratic Party, his percentage of the white vote was consistently highest in those states with the fewest blacks. Whites with the most actual contact with blacks were least likely to vote for him. The same was true in 2008 during Barack Obama’s Democratic primary campaigns. He won the highest percentages of the white vote in states such as Iowa, which has few blacks, and the lowest percentages in states with large black populations. Bernard N. Grofman of the University of California, Irvine has found a reliable political correlation: As the number of blacks rises, more whites vote Republican—and the less likely they are to vote for black candidates. It is whites whose knowledge about blacks is filtered by the media rather than gained first-hand who have the most favorable impression of them. The alleged benefits of diversity seem illusory to the people who actually experience it.

The General knew he would probably die, for infantry took pleasure in killing cavalry and he would be the leading horseman in the attack on the bridge, but the General was a soldier and he had long learned that a soldier’s real enemy is the fear of death. Beat that fear and victory was certain, and victory brought glory and fame and medals and money and, best of all, sweetest of all, most glorious and wondrous of all, the modest teasing grin of a short black-haired Emperor who would pat the Dragoon General as though he was a faithful dog, and the thought of that Imperial favour made the General quicken his horse and raise his battered sword.

...the woman who is a "true woman"—frivolous, infantile, irresponsible, the woman subjugated to man. In both cases, the ruling caste bases its argument on the state of affairs it created itself. The familiar line from George Bernard Shaw sums it up: The white American relegates the black to the rank of shoe-shine boy, and then concludes that blacks are only good for shining shoes. The same vicious circle can be found in all analogous circumstances: when an individual or a group of individuals is kept in a situation of inferiority, the fact is that he or they *are* inferior. But the scope of the verb *to be* must be understood; bad faith means giving it a substantive value, when in fact it has the sense of the Hegelian dynamic: *to be* is to have become, to have been made as one manifests oneself. Yes, women in general *are* today inferior to men; that is their situation provides them with fewer possibilities: the question is whether this state of affairs must be perpetuated.

An account by a Dominican Inquisitor, Bernard Gui, is more forthcoming. The exterminations were provoked by the discovery of a lepers’ plot to overthrow the French Crown. “You see how the healthy Christians despise us sick people,” a coup leader is alleged to have said when the plotters met secretly in Toulon to elect a new king of France and appoint a new set of barons and counts. It is not entirely clear how the plot first came to light, but by Holy Week 1321 nearly everywhere in southern France one heard the same story; the lepers, “diseased in mind and body,” were poisoning local wells and springs. Alarmed, Philip V, “the Long One,” ordered mass arrests. Lepers who confessed complicity in the plot were to be burned at the stake immediately; those who professed innocence, tortured until they confessed, then burned at the stake. Pregnant lepers were allowed to come to term before being burned, but no such stays were offered to lepers with children. In Limoges a chronicler saw leprous women tearing newborns from their cribs and marching into a fire, infants in arm. Almost immediately, the populace concluded that the Jews were also involved in the plot. This popular verdict was based on guilt by association. Like the lepers, who wore a gray or black cloak and carried a wooden rattle, Jews were required to dress distinctively. Additionally, both groups were considered deceitful.

TOTALITARIANISM: People are interested in ants because they think they have managed to create a successful totalitarian system. Certainly, the impression we get from the outside is that everyone in the anthill works, everyone is obedient, everyone is ready to sacrifice themselves and everyone is the same. And for the time being, all human totalitarian systems have failed. That is why we thought of copying social insects (like Napoleon, whose emblem was the bee). The pheromones that flood the anthill with global information have an equivalent in the planetary television of today. There is a widespread belief that if the best is made available to all, one day we will end up with a perfect human race. That is not the way of things. Nature, with all due respect to Mr Darwin, does not evolve in the direction of the supremacy of the best (according to which criteria, anyway?). Nature draws its strength from diversity. It needs all kinds of people, good, bad, mad, desperate, sporty, bed-ridden, hunchbacked, hare-lipped, happy, sad, intelligent, stupid, selfish, generous, small, tall, black, yellow, red and white. It needs all religions, philosophies, fanaticisms and wisdom. The only danger is that any one species may be eliminated by another. In the past, fields of maize artificially designed by men and made up of clones of the best heads (the ones that need least water, are most frost-resistant or produce the best grains) have suddenly succumbed to trivial infections while fields of wild maize made up of several different strains, each with its own peculiar strengths and weaknesses, have always managed to survive epidemics. Nature hates uniformity and loves diversity. It is in this perhaps that its essential genius lies. Edmond Wells Encyclopedia of Relative and Absolute Knowledge

If you ask me, the whole Reformation can be blamed on strong beer,” he opined. “Wine is a perfect Catholic drink. It makes people sleepy and complicit. Beer just makes them argumentative. And look at the countries that drink a lot of beer. They’re mainly Protestant. And the countries where they drink a lot of wine? Roman Catholic.” “What about the Russians?” I asked. “They drink vodka.” “That’s a drink to help you find oblivion,” said Father Bandolini. “Nothing to do with God at all.

King Edmund of East Anglia is now remembered as a saint, as one of those blessed souls who live forever in the shadow of God. Or so the priests tell me. In heaven, they say, the saints occupy a privileged place, living on the high platform of God’s great hall where they spend their time singing God’s praises. Forever. Just singing. Beocca always told me that it would be an ecstatic existence, but to me it seems very dull. The Danes reckon their dead warriors are carried to Valhalla, the corpse hall of Odin, where they spend their days fighting and their nights feasting and swiving, and I dare not tell the priests that this seems a far better way to endure the afterlife than singing to the sound of golden harps. I once asked a bishop whether there were any women in heaven. “Of course there are, my lord,” he answered, happy that I was taking an interest in doctrine. “Many of the most blessed saints are women.” “I mean women we can hump, bishop.” He said he would pray for me. Perhaps he did.” ― Bernard Cornwell, The Last Kingdom 42 likes Like “The bards sing of love, they celebrate slaughter, they extol kings and flatter queens, but were I a poet I would write in praise of friendship.” ― Bernard Cornwell, The Winter King tags: friendship 40 likes Like “The preachers tell us that pride is a great sin, but the preachers are wrong. Pride makes a man, it drives him, it is the shield wall around his reputation... Men die, they said, but reputation does not die.” ― Bernard Cornwell, The Last Kingdom tags: preachers, pride, reputation, shield-wall 39 likes Like “I am no Christian. These days it does no good to confess that, for the bishops and abbots have too much influence and it is easier to pretend to a faith than to fight angry ideas. I was raised a Christian, but at ten years old, when I was taken into Ragnar’s family, I discovered the old Saxon gods who were also the gods of the Danes and of the Norsemen, and their worship has always made more sense to me than bowing down to a god who belongs to a country so far away that I have met no one who has ever been there. Thor and Odin walked our hills, slept in our valleys, loved our women and drank from our streams, and that makes them seem like neighbours. The other thing I like about our gods is that they are not obsessed with us. They have their own squabbles and love affairs and seem to ignore us much of the time, but the Christian god has nothing better to do than to make rules for us. He makes rules, more rules, prohibitions and commandments, and he needs hundreds of black-robed priests and monks to make sure we obey those laws. He strikes me as a very grumpy god, that one, even though his priests are forever claiming that he loves us. I have never been so stupid as to think that Thor or Odin or Hoder loved me, though I hope at times they have thought me worthy of them.” ― Bernard Cornwell, Lords of the North

But racism is most outrageously to the fore in ‘Ashraf and Anjab’, in which the sadistically villainous Anjab is described by Harun al-Rashid as follows: ‘This man is black as a negro … with red eyes, a nose like a clay pot and lips like kidneys’, and his mother is no better looking for she ‘was black as pitch with a snub nose, red eyes and an unpleasant smell’. In ‘Sa‘id Son of Hatim’ the monk Simeon predicts that the shrine of the Ka’ba will be destroyed by drunken and singing blacks. As Bernard Lewis’s Race and Slavery in the Middle East put it when discussing the role of blacks in The Thousand and One Nights, it ‘reveals a familiar pattern of sexual fantasy, social and occupational discrimination, and an unthinking identification of lighter with better and darker with worse’.9

In my family, race was not a construction, or a theory, or an outdated consequence of history, but the active, living foundation of our reality. Race determined the contours of every choice we made; every mundane public act we performed was a project with a name. When we moved into our house, it was called integration. When my older brother and I entered the public school system, it was called desegregation. The split between black and white was not metaphorical; railroad tracks divided black and white Nashville. On the white side of town, South Nashville, we played a role in a grand project of enormous proportions. We lived in South Nashville, but in North Nashville we could be black in a way that was not possible in any other part of the city. In North Nashville, no one white was watching. We could relax. We were free.

This South is nothing like the South in which I used to live, with its manicured lawns and gated country clubs. Even that South has changed. Over the years, Nashville has gotten bigger and more complex. The relatively modest, adolescent city in which I was born had grown into an adult with a tailored suit and gym-toned thighs, all glamour and muscle. It is part of the New South. In that South, there is no place for my daydreams. My true South, this South, is old, and deep, well into the belly of the region, far below the Mason-Dixon Line.

The virus of independence-seeking is also spreading in Africa. The Cold War is raging in full force and both power blocs are trying to increase their influence by harnessing the black intelligentsia in the colonies to their respective chariots. Through foreign embassies, the most able students are tracked down and ideologically groomed to play a political role. The colonies must become independent in favour of the neo-colonial policies of Washington and Moscow!

and their worship has always made more sense to me than bowing down to a god who belongs to a country so far away that I have met no one who has ever been there. Thor and Odin walked our hills, slept in our valleys, loved our women and drank from our streams, and that makes them seem like neighbors. The other thing I like about our gods is that they are not obsessed with us. They have their own squabbles and love affairs and seem to ignore us much of the time, but the Christian god has nothing better to do than to make rules for us. He makes rules, more rules, prohibitions and commandments, and he needs hundreds of black-robed priests and monks to make sure we obey those laws. He strikes me as a very grumpy god, that one, even though his priests are forever claiming that he loves us. I have never been so stupid as to think that Thor or Odin or Hoder loved me, though I hope at times they have thought me worthy of them.

And that was what the Christians had been doing in their church, consecrating their wizards by making boys into black-clothed priests who would spread their filth further, and my son, my eldest son, was now a damned Christian priest and I hit him again.

Without artists, would this heritage have descended to us? Would the words and deeds—the revelation—have survived the arduous journey into the present without the painters, the mosaic workers, the storytellers, the stone carvers, the poets, the singers, the workers in stained glass? Wasn’t it art, I thought—as I watched Bernard open a handsome black wallet and remove a handful of lire—that had been the carrier of the divine? Popes had understood that. The Emperor Constantine. Monks in damp Irish monasteries illuminating the Word.

world rotted as we slid from light into darkness, getting ever nearer to the black chaos in which this middle world would end and the gods would fight and all love and light and laughter would dissolve.

Suddenly my pupils shrank before the apparition of a ghastly grey light, and all in a moment I was face to face with a segment of desolation more horrible than any desert. Monstrous growths of leprosy that had bubbled up and stiffened; fields of ashen slime—the sloughing of a world of corruption; hills of demon fungus swollen with the fatness of putrefaction; and, in the midst of all, dim, convulsed shapes wallowing, protruding, or stumbling aimlessly onwards, till they sank and disappeared.

And, as the storm of water thrashed the very pinnacles that toppled into mist, he had seen the ribs of cliff laid bare and bleeding—as it were the laceration of a living land that he looked on. Then, ‘Corne et tonnerre!’ he had seemed to cry to himself, ‘the very world is torn by some inhuman power, and flows to the sea in rivers of purple!’ and he heard the bells of the ocean receding innumerably, choke at their moorings, muffled and congested with the floating scum of carnage that no wind might ruffle and only God’s fire cleanse. Now, in a moment, he saw that what he had taken for land was in truth a great cliff built up of human bodies—a vast reserve of human force accumulated by, and for the use of, a single dominant will. And this cliff was washed by the waves of an ocean of blood, to which its life contributed in a thousand spouting rivulets. And it was compact of limitless pain; and the cry of torture never ceased within it. And suddenly the dreamer—as in the way of dreams—felt himself to be a constituent agony of that he gazed upon—a pulp of suffering self-contained, yet partaking of the wretchedness of all.

And so he lied because he can’t speak the truth. His tongue is bent. He breaks oaths, my lady, and he swears black is white and white is black, and men believe him because he has honey on his bent tongue. But I know him, my lady, because he’s my man, he’s sworn to me.” And with that I leaned down from the saddle and took hold of Haesten’s mail coat, shirt, and cloak, and hauled him up. He

Black slaves seem to have cost from two to three hundred dirhams; black eunuchs, at least two or three times as much. Female black slaves were sold at five hundred dirhams or so; trained singing girls or other performers, at ten or even twenty thousand.

Their era was ending when Jim Clyman got to Independence in ’44 and found Bill Sublette, who had first taken wagons up the Platte Valley in 1830, now taking invalids to Brown’s Hole for a summer’s outing. It was twenty-one years since Jim had first gone up the Missouri, forty years since Lewis and Clark wintered at the Mandan villages, thirty-three years since Wilson Hunt led the Astorians westward, twenty years since Clyman with Smith and Fitzpatrick crossed South Pass, eighteen years since Ashley, in the Wasatch Mountains, sold his fur company to Smith, Sublette, and Jackson. Thirty-two years ago Robert McKnight had been imprisoned by the Spanish for taking goods to Santa Fe. Twenty-three years ago William Becknell had defied the prohibition and returned from Santa Fe in triumph. Eighteen years ago the Patties had got to San Diego by the Gila route and Jed Smith had blazed the desert trail to San Bernardino Valley; fourteen years ago Ewing Young, with Kit Carson, had come over the San Bernardino Mountains, making for the San Joaquin. There had been a trading post at the mouth of Laramie Creek for just ten years. Bent’s Fort was fifteen years old. Now the streams were trapped out, and even if beaver should come back, the price of plews would never rise again. There were two or three thousand Americans in Oregon, a couple of hundred in California, and in Independence hundreds of wagons were yoking up. Bill Sublette and Black Harris were guiding movers. Carson and Fitzpatrick were completing the education of John Charles Frémont. Forty years since Lewis and Clark. Think back to that blank paper with some names sketched in, the Wind River peaks, the Tetons, the Picketwire River, the Siskidee, names which, mostly, the mountain men sketched in — something under a million square miles, the fundamental watershed, a thousand mountain men scalped in this wilderness, the deserts crossed, the trails blazed and packed down, the mountains made known, the caravans carrying freight to Santa Fe, Bill Bowen selling his place to go to Oregon, half a dozen wagonwrights setting up at Independence … and, far off, like a fly buzzing against a screen, Joe Meek’s cousin, Mr. Polk, preparing war. Whose country was it? III Pillar of Cloud ALL through February Congress debated the resolution to terminate the joint occupancy of Oregon, and by its deliberation, Polk thought, informed the British that we were irresolute.

But in my wretched efforts to stay alive at almost any cost I could still hurt and be hurt in my turn, and as long as death’s black barrel organ was playing it seemed I would have to dance to the cheerless, doom-filled tune that was turning inexorably on the drum, like some liveried monkey with a terrified rictus on its face and a tin cup in its hand. That didn’t make me unusual; just German.

Villains are not born—they are made.  And in the case of a Villainess, she is crafted and carved out of the fires of a broken heart and God help the man who thinks to trespass, bruise her further and then survive the encounter.

This is your pain,' she said. 'You must bear witness.

Bernard also suggests that city dwellers do not know where the plumbing in their buildings goes because they are afraid to know: afraid to contemplate everything below the surface of pure, hygienic, Falwell-Reagan civilization: afraid to confront darkness and vermin and Lovecraftian cellars leading down to endless caves and labyrinths. He compares the panic when cockroaches were found in some of the finest old mansions on Park Avenue to be the similar panic when Welfare people ("epi-vermin") were found living in the Waldorf Astoria. Bernard surmises, acutely I think, that no white man can sit on a toilet without unconscious anxiety that a HUGE BLACK HAND might reach up through the plumbing in accord with the laws of English grammar and grab him by the testicles.

If madness is the mark of female singleness, the delirium is spreading. The percentage of married women across all races is decreasing.6 Despite this shift, society’s views on women and marriage have hardly changed since the Irish essayist George Bernard Shaw wrote, at the start of the twentieth century: “It is a woman’s business to get married as soon as possible, and a man’s to keep unmarried as long as possible.”7 Singleness and its associated freedoms are viewed as a man’s game. And a woman without a wedding band, or at the very least an adoring male partner to signal her worthiness, is to be viewed as warily as a steak without a USDA stamp—something must be rotten there.

Lincoln issued a preliminary Emancipation Proclamation in September 1862. The proclamation stated that slavery would be abolished only in areas actively in rebellion—leaving the Confederate states three months to surrender before their black slaves would be turned against them. In January 1863, the proclamation took effect, “in time of actual armed rebellion against authority and government of the United States, and as a fit and necessary war measure for suppressing said rebellion.” But the proclamation did not apply to the lands where Charles, Kook, Quamana, and their brethren lived, fought, and died. In a parenthetical statement, the proclamation read, “(except the Parishes of St. Bernard, Plaquemines, Jefferson, St. John, St. Charles, St. James Ascension, Assumption, Terrebonne, Lafourche, St. Mary, St. Martin, and Orleans, including the City of New Orleans).” For these areas were already under federal control and not actively in rebellion. But

...perpetuating the pain of the past. Is the telling the salve or the wound?

The Muslim role in slavery and the slave trade is ignored by Zinn, but, in fact, it was “through the Moslem countries of North Africa” that” black slaves were imported into Europe during the Middle Ages.”21 By “the end of the eighteenth century,” the Islamic Middle East held “the majority of the world’s white chattel slaves.”22 Whites to the north and blacks to the south were both seen as inferior and therefore legitimate slave material. As Bernard Lewis points out, “The literature and folklore of the Middle East reveal a sadly normal range of traditional and stereotypical accusations against people seen as alien and, more especially, inferior. The most frequent are those commonly directed against slaves and hence against the races from which slaves are drawn—that they are stupid; that they are vicious, untruthful, and dishonest; that they are dirty in their personal habits and emit an evil smell.

In order to narrate her own life, she needs another person to listen, to aid in the tending of her interior.

Dr. King’s noble dream has degenerated into a cliche, a catchphrase, like “diversity,” a way out of - as opposed to a way into - a complex and textured conversations about race. At best, what the civil rights movement appears to have produced is a generation that is keen to look beyond race, but finds on the other side not freedom but a riddle. The riddle of race, something you see but must always pretend not to see.

Race is a social construction for which there is no scientific basis; racism is the foundation of that construction...but when I am out in the world with my daughters, it is not a construction or it’s consequences that I fear will hurt them. What I fear are human beings, white human beings, who are not made of theory, but of flesh and blood.

trained my son to be a warrior, and I was proud of him, but Stiorra puzzled me. She was my youngest, and it hurt to look at her because she so resembled her dead mother; she was tall and lithe and had her mother’s long face, the same black hair, the same dark eyes, and the same grave expression that could light into beauty with a smile. I did not know her well because I had

Bernard’s theory of a new medical epistemology made him a crucial transitional figure. He looked beyond the hospital ward, which had applied the idea of specificity to disease, to the laboratory, which alone would permit the exploration of the microbial world and its relationship to etiology, or disease causation.

This is marriage, I thought, or at least my marriage. It is not the stories of forbidden desire that thrilled me as a girl, or even magical rides through clouds and on dark waters. It is John’s right hand in mine, and his left one sure and steady on the wheel.

Zinn chose not to include such information, but instead limited his discussion to earlier centuries of the Atlantic slave trade. He does admit that slaves were captured “in the interior” of Africa—frequently by blacks. Yet the African slave traders are absolved of responsibility. They were “caught up in the [Atlantic] slave trade themselves.”32 And yet, Bernard Lewis quotes a ninth century writer who observed that “the black kings sell blacks without pretext and without war.”33 Far from being hapless victims lured into a new kind of commerce, the Africans’ legal system actually “fueled the Atlantic slave trade,” according to Boston University professor John Kelly Thornton in Africa and Africans in the Making of the Atlantic World, 1400–1680, published by Cambridge University Press.34 And while slaves in America and Europe “typically had difficult, demanding, and degrading work, and they were often mistreated by exploitative masters who were anxious to maximize profits,” in Africa a slave could be arbitrarily sacrificed on an altar.35

...she admired the lofty set of his black-robed figure, the majestic shoulders, the great impatient hands, and his gloomy black eyes.

I TOOK NIMUE TO GYLLAD’S farm. I did not put her in the big hall, but rather used an abandoned shepherd’s cottage where the two of us could be alone. I fed her on broth and milk, but first I washed her clean; washed every inch of her, washed her twice and then washed her black hair and afterwards used a bone comb to tease the tangles free. Some of the tangles were so tight they needed to be cut, but most came free and when her hair hung wet and straight I used the comb to find and kill the lice before I washed her once again. She endured the process like a small obedient child, and when she was clean I wrapped her in a great woollen blanket and took the broth off the fire and made her eat while I washed myself and hunted down the lice that had gone from her body on to mine. By the time I had finished it was dusk and she was fast asleep on a bed made from newly cut bracken. She slept all night and in the morning ate six eggs I had stirred in a pan over the fire. Then she slept again while I took a knife and a piece of leather and cut an eyepatch with a lace she could tie around her hair.

The First Amendment states, 'Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,' which I understand to mean that government cannot establish a national religion, but neither can it prevent citizens from displaying their religious beliefs in public spaces.

The cellar was spattered with blood, with bodies that showed death in a dozen horrid ways. Wine-racks stood by the walls, looted empty, but the floor was black with Spanish blood, strewn with mutilations obscene as nightmare. Young, old, men and women, all killed horribly. It struck Sharpe that these people must have died the day before, as he watched from the hilltop, killed as the French pretended the village was empty.

Bourbon Democrats saw and seized the opportunity to exploit the plight of Louisiana’s impoverished whites by using divisive and racially charged rhetoric to win their votes. They scapegoated the white citizens’ economic stagnation as being the result of both competition with black laborers and corrupt carpetbag rule.

They all drink lemonade.