Century Egg Quotes

So familiar are eggs to us, however, that in the eighteenth century they were referred to as cackling farts, on the basis that chickens cackled all the time and eggs came out of the back of them.

You don’t have roosters with your laying hens. How do they lay eggs?” Dear folks, chickens don’t need roosters to lay eggs. They need roosters to hatch eggs, but not to lay them. Just like women don’t need men to lay eggs; they just need a man to hatch one. A mere century ago, not one in a hundred would have been ignorant of this common agrarian knowledge.

For centuries poets, some poets, have tried to give a voice to the animals, and readers, some readers, have felt empathy and sorrow. If animals did have voices, and they could speak with the tongues of angels--at the very least with the tongues of angels--they would be unable to save themselves from us. What good would language do? Their mysterious otherness has not saved them, nor have their beautiful songs and coats and skins and shells and eyes. We discover the remarkable intelligence of the whale, the wolf, the elephant--it does not save them, nor does our awareness of the complexity of their lives. Their strength, their skills, their swiftness, the beauty of their flights. It matters not, it seems, whether they are large or small, proud or shy, docile or fierce, wild or domesticated, whether they nurse their young or brood patiently on eggs. If they eat meat, we decry their viciousness; if they eat grasses and seeds, we dismiss them as weak. There is not one of them, not even the songbird who cannot, who does not, conflict with man and his perceived needs and desires. St. Francis converted the wolf of Gubbio to reason, but he performed this miracle only once and as miracles go, it didn’t seem to capture the public’s fancy. Humans don’t want animals to reason with them. It would be a disturbing, unnerving, diminishing experience; it would bring about all manner of awkwardness and guilt.

He doesn’t say what he thinks of my paintings, but I know anyway. He thinks they are irrelevant. In his mind, what I paint is lumped in with the women who paint flowers. Lumped is the word. The present tense is moving forward, discarding concept after concept, and I am off to the side somewhere, fiddling with egg tempera and flat surfaces, as if the twentieth century has never happened. There is freedom in this: because it doesn’t matter what I do, I can do what I like

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

All of the diseases that modern medicine declares war on never seem to touch any of those ninety-year-old farmers who have lived on bacon and eggs and butter for almost a century. The media, following current low-fat medical wisdom, calls that a paradox. We don't.

Following Homo sapiens, domesticated cattle, pigs and sheep are the second, third and fourth most widespread large mammals in the world. From a narrow evolutionary perspective, which measures success by the number of DNA copies, the Agricultural Revolution was a wonderful boon for chickens, cattle, pigs and sheep. Unfortunately, the evolutionary perspective is an incomplete measure of success. It judges everything by the criteria of survival and reproduction, with no regard for individual suffering and happiness. Domesticated chickens and cattle may well be an evolutionary success story, but they are also among the most miserable creatures that ever lived. The domestication of animals was founded on a series of brutal practices that only became crueller with the passing of the centuries. The natural lifespan of wild chickens is about seven to twelve years, and of cattle about twenty to twenty-five years. In the wild, most chickens and cattle died long before that, but they still had a fair chance of living for a respectable number of years. In contrast, the vast majority of domesticated chickens and cattle are slaughtered at the age of between a few weeks and a few months, because this has always been the optimal slaughtering age from an economic perspective. (Why keep feeding a cock for three years if it has already reached its maximum weight after three months?) Egg-laying hens, dairy cows and draught animals are sometimes allowed to live for many years. But the price is subjugation to a way of life completely alien to their urges and desires. It’s reasonable to assume, for example, that bulls prefer to spend their days wandering over open prairies in the company of other bulls and cows rather than pulling carts and ploughshares under the yoke of a whip-wielding ape. In order for humans to turn bulls, horses, donkeys and camels into obedient draught animals, their natural instincts and social ties had to be broken, their aggression and sexuality contained, and their freedom of movement curtailed. Farmers developed techniques such as locking animals inside pens and cages, bridling them in harnesses and leashes, training them with whips and cattle prods, and mutilating them. The process of taming almost always involves the castration of males. This restrains male aggression and enables humans selectively to control the herd’s procreation.

When your grandmother was five months pregnant with your mother, the precursor cell of the egg you developed from was already present in your mother’s ovaries. This means that before your mother was even born, your mother, your grandmother, and the earliest traces of you were all in the same body—three generations sharing the same biological environment.1 This isn’t a new idea: embryology textbooks have told us as much for more than a century. Your inception can be similarly traced in your paternal line. The precursor cells of the sperm you developed from were present in your father when he was a fetus in his mother’s womb.

He had lived in an apartment with books touching the ceilings, and rugs thick enough to hide dice; then in a room and a half with dirt floors; on forest floors, under unconcerned stars; under the floorboards of a Christian who, half a world and three-quarters of a century away, would have a tree planted to commemorate his righteousness; in a hole for so many days his knees would never wholly unbend; among Gypsies and partisans and half-decent Poles; in transit, refugee, and displaced persons camps; on a boat with a bottle with a boat that an insomniac agnostic had miraculously constructed inside it; on the other side of an ocean he would never wholly cross; above half a dozen grocery stores he killed himself fixing up and selling for small profits; beside a woman who rechecked the locks until she broke them, and died of old age at forty-two without a syllable of praise in her throat but the cells of her murdered mother still dividing in her brain; and finally, for the last quarter century, in a snow-globe-quiet Silver Spring split-level: ten pounds of Roman Vishniac bleaching on the coffee table; Enemies, A Love Story demagnetizing in the world’s last functional VCR; egg salad becoming bird flu in a refrigerator mummified with photographs of gorgeous, genius, tumorless great-grandchildren.

It was all born suddenly, in a tempestuous wind. Eagles awoke out of turkey eggs.

Which comes first—the chicken or the egg? The people or the system? For several centuries we had a proverb: “Don’t fear the law, fear the judge.

In the United States in 1901, an hour’s wages could buy around three quarts of milk; a century later, the same wages would buy sixteen quarts. The amount of every other foodstuff that can be bought with an hour of labor has multiplied as well: from a pound of butter to five pounds, a dozen eggs to twelve dozen, two pounds of pork chops to five pounds, and nine pounds of flour to forty-nine pounds.20

Well then, we went and had tea with Henry James today…and Henry James fixed me with his staring blank eye—it is like a childs marble—and said ‘My dear Virginia, they tell me—they tell me—they tell me—that you—as indeed being your fathers daughter nay your grandfathers grandchild—the descendant I may say of a century—of a century—of quill pens and ink—ink—ink pots, yes, yes, yes, they tell me—ahm m m—that you, that you, that you write in short.’ This went on in the public street, while we all waited, as farmers wait for the hen to lay an egg—do they?—nervous, polite, and now on this foot now on that.

The centuries throw back their hair And the old men sing from newborn lips: Time is bearing another son. Kill Time! She turns in her pain! The oak is felled in the acorn And the hawk in the egg kills the wren.

Peasant families ate pork, beef, or game only a few times a year; fowls and eggs were eaten far more often. Milk, butter, and hard cheeses were too expensive for the average peasant. As for vegetables, the most common were cabbage and watercress. Wild carrots were also popular in some places. Parsnips became widespread by the sixteenth century, and German writings from the mid-1500s indicate that beet roots were a preferred food there. Rutabagas were developed during the Middle Ages by crossing turnips with cabbage, and monastic gardens were known for their asparagus and artichokes. However, as a New World vegetable, the potato was not introduced into Europe until the late 1500s or early 1600s, and for a long time it was thought to be merely a decorative plant. "Most people ate only two meals a day. In most places, water was not the normal beverage. In Italy and France people drank wine, in Germany and England ale or beer.

Over time, some ideas do cross the repugnance barrier to become reality. Charging interest on loans. Selling human sperm and eggs. Profiting from a loved one’s premature death. This last example of course describes how life insurance works. Today it is standard practice to wager on your own death in order to provide for your family. Until the mid-nineteenth century, life insurance was considered “a profanation,” as the sociologist Viviana Zelizer writes, “which transformed the sacred event of death into a vulgar commodity.

Poet is Priest Money has reckoned the soul of America Congress broken thru to the precipice of Eternity the president built a War machine which will vomit and rear Russia out of Kansas The American Century betrayed by a mad Senate which no longer sleeps with its wife. Franco has murdered Lorca the fairy son of Whitman just as Maykovsky committed suicide to avoid Russia Hart Crane distinguished Platonist committed suicide to cave in the wrong America just as millions of tons of human wheat were burned in secret caverns under the White House while India starved and screamed and ate mad dogs full of rain and mountains of eggs were reduced to white powder in the halls of Congress no godfearing man will walk there again because of the stink of the rotten eggs of America and the Indians of Chiapas continue to gnaw their vitaminless tortillas aborigines of Australia perhaps gibber in the eggless wilderness and I rarely have an egg for breakfast tho my work requires infinite eggs to come to birth in Eternity eggs should be eaten or given to their mothers and the grief of the countless chickens of America is expressed in the screaming of her comedians over the radio

First there was the great cosmic egg. Inside the egg was chaos, and floating in chaos was P’an Ku, the Undeveloped, the divine Embryo. And P’an Ku burst out of the egg, four times larger than any man today, with a hammer and chisel in his hand with which he fashioned the world. —The P’an Ku myths, China (around third century)

It is hard to think of the history of the twentieth century, including its large social movements, without bringing in the role of Hitler, Stalin, and Mao Zedong. But there was a moment in time, just before an egg was fertilized, when there was a fifty-fifty chance that the embryo that became Hitler could have been a female. Compounding

The idea that large historical events are determined by luck is profoundly shocking, although it is demonstrably true. It is hard to think of the history of the twentieth century, including its large social movements, without bringing in the role of Hitler, Stalin, and Mao Zedong. But there was a moment in time, just before an egg was fertilized, when there was a fifty-fifty chance that the embryo that became Hitler could have been a female. Compounding the three events, there was a probability of one-eighth of a twentieth century without any of the three great villains and it is impossible to argue that history would have been roughly the same in their absence. The fertilization of these three eggs had momentous consequences, and it makes a joke of the idea that long-term developments are predictable.

Imagine a single survivor, a lonely fugitive at large on mainland Mauritius at the end of the seventeenth century. Imagine this fugitive as a female. She would have been bulky and flightless and befuddled—but resourceful enough to have escaped and endured when the other birds didn’t. Or else she was lucky. Maybe she had spent all her years in the Bambous Mountains along the southeastern coast, where the various forms of human-brought menace were slow to penetrate. Or she might have lurked in a creek drainage of the Black River Gorges. Time and trouble had finally caught up with her. Imagine that her last hatchling had been snarfed by a [invasive] feral pig. That her last fertile egg had been eaten by a [invasive] monkey. That her mate was dead, clubbed by a hungry Dutch sailor, and that she had no hope of finding another. During the past halfdozen years, longer than a bird could remember, she had not even set eyes on a member of her own species. Raphus cucullatus had become rare unto death. But this one flesh-and-blood individual still lived. Imagine that she was thirty years old, or thirty-five, an ancient age for most sorts of bird but not impossible for a member of such a large-bodied species. She no longer ran, she waddled. Lately she was going blind. Her digestive system was balky. In the dark of an early morning in 1667, say, during a rainstorm, she took cover beneath a cold stone ledge at the base of one of the Black River cliffs. She drew her head down against her body, fluffed her feathers for warmth, squinted in patient misery. She waited. She didn't know it, nor did anyone else, but she was the only dodo on Earth. When the storm passed, she never opened her eyes. This is extinction.

The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches.

Out of the urn a size of a man Out of the room the weight of his trouble Out of the house that holds a town In the continent of a fossil One by one in dust and shawl, Dry as echoes and insect-faced, His fathers cling to the hand of the girl And the dead hand leads the past, Leads them as children and as air On to the blindly tossing tops; The centuries throw back their hair And the old men sing from newborn lips:' Time is bearing another son. Kill Time! She turns in her pain! The oak is felled in the acorn And the hawk in the egg kills the wren.

Baking with a salt crust! Salt is mixed with egg whites and then spread over the top of the dish to form a thick crust. This ensures no moisture escapes during baking, keeping the goodness of the ingredients concentrated inside. It's said that centuries ago, when Shogun Hideyoshi Toyotomi was deployed on maneuvers, he'd cover his fish in a salt crust to prevent it from rotting. Because of the insulating wall of salt, the dish is heated gently and evenly while in the oven... ... its juiciness and deliciousness slowly growing within its protective shell. The dish is considered complete... ... when you crack open the now golden-brown salt crust.

Tender poached egg. Creamy mashed potatoes. And the thick layer of hot, melted cheese! Those are all incredibly delicious, but what takes the cake is the roux! It's been made in a VICHYSSOISE style!" VICHYSSOISE Boiled potatoes, onions, leeks and other ingredients are pureed with cream and soup stock to make this potage. It's often served chilled. Its creation is generally credited to Louis Diat, a French chef at the Ritz Carlton in New York, who first put it on the hotel's menu in 1917. "Amazing! It looks like a thick, heavy dish that would sit in the stomach like lead, but it's so easy to eat!" "The noodles! It's the udon noodles, along with the coriander powder, that makes it feel so much lighter! Coriander is known for its fresh, almost citrusy scent and its mildly spicy bite. It goes exceptionally well with the cumin kneaded into the noodles, each spice working to heighten the other's fragrance. AAAH! It's immensely satisfying!" "I have also included dill, vichyssoise's traditional topping. Dry roasting the dill seeds together with the cumin seeds made a spice mix that gave a strong aroma to the roux." "Hm! Fat noodles in a thick, creamy roux. Eating them is much the same experience as having dipping noodles. What an amazing concept to arrive at from a century-old French soup recipe!

GDP is a cuckoo in the economic nest. And to understand why, you need to know a thing or two about cuckoos because they are wily birds. Rather than raise their own offspring, they surreptitiously lay their eggs in the unguarded nests of other birds. The unsuspecting foster parents dutifully incubate the interloper’s egg along with their own. But the cuckoo chick hatches early, kicks other eggs and young out of the nest, then emits rapid calls to mimic a nest full of hungry offspring. This takeover tactic works: the foster parents busily feed their oversized tenant as it grows absurdly large, bulging out of the tiny nest it has occupied. It’s a powerful warning to other birds: leave your nest unattended and it may well get hijacked.

Karl Marx began by claiming that all religions were oppressive frauds, and he encouraged his followers to investigate for themselves the true nature of the global order. In the following decades the pressures of revolution and war hardened Marxism, and by the time of Stalin the official line of the Soviet Communist Party said that the global order was too complicated for ordinary people to understand, hence it was best always to trust the wisdom of the party and do whatever it told you to do, even when it orchestrated the imprisonment and extermination of tens of millions of innocent people. It may look ugly, but as party ideologues never got tired of explaining, revolution isn't a picnic, and if you want an omelette you need to break a few eggs. (page 132)

As Japan recovered from the post-war depression, okonomiyaki became the cornerstone of Hiroshima's nascent restaurant culture. And with new variables- noodles, protein, fishy powders- added to the equation, it became an increasingly fungible concept. Half a century later it still defies easy description. Okonomi means "whatever you like," yaki means "grill," but smashed together they do little to paint a clear picture. Invariably, writers, cooks, and oko officials revert to analogies: some call it a cabbage crepe; others a savory pancake or an omelet. Guidebooks, unhelpfully, refer to it as Japanese pizza, though okonomiyaki looks and tastes nothing like pizza. Otafuku, for its part, does little to clarify the situation, comparing okonomiyaki in turn to Turkish pide, Indian chapati, and Mexican tacos. There are two overarching categories of okonomiyaki Hiroshima style, with a layer of noodles and a heavy cabbage presence, and Osaka or Kansai style, made with a base of eggs, flour, dashi, and grated nagaimo, sticky mountain yam. More than the ingredients themselves, the difference lies in the structure: whereas okonomiyaki in Hiroshima is carefully layered, a savory circle with five or six distinct layers, the ingredients in Osaka-style okonomiyaki are mixed together before cooking. The latter is so simple to cook that many restaurants let you do it yourself on table side teppans. Hiroshima-style okonomiyaki, on the other hand, is complicated enough that even the cooks who dedicate their lives to its construction still don't get it right most of the time. (Some people consider monjayaki, a runny mass of meat and vegetables popularized in Tokyo's Tsukishima district, to be part of the okonomiyaki family, but if so, it's no more than a distant cousin.) Otafuku entered the picture in 1938 as a rice vinegar manufacturer. Their original factory near Yokogawa Station burned down in the nuclear attack, but in 1946 they started making vinegar again. In 1950 Otafuku began production of Worcestershire sauce, but local cooks complained that it was too spicy and too thin, that it didn't cling to okonomiyaki, which was becoming the nutritional staple of Hiroshima life. So Otafuku used fruit- originally orange and peach, later Middle Eastern dates- to thicken and sweeten the sauce, and added the now-iconic Otafuku label with the six virtues that the chubby-cheeked lady of Otafuku, a traditional character from Japanese folklore, is supposed to represent, including a little nose for modesty, big ears for good listening, and a large forehead for wisdom.

As far as he was concerned, Testaccio, not the Via del Corso or the Piazza del Campidoglio, was the real heart of Rome. For centuries animals had been brought here to be butchered, with the good cuts going to the noblemen in their palazzos and the cardinals in the Vatican. The ordinary people had to make do with what little was left---the so-called quinto quarto, the "fifth quarter" of the animal: the organs, head, feet, and tail. Little osterie had sprung up that specialized in cooking these rejects, and such was the culinary inventiveness of the Romans that soon even cardinals and noblemen were clamoring for dishes like coda all vaccinara, oxtail braised in tomato sauce, or caratella d' abbachio, a newborn lamb's heart, lungs, and spleen skewered on a stick of rosemary and simmered with onions in white wine. Every part of the body had its traditional method of preparation. Zampetti all' aggro were calf's feet, served with a green sauce made from anchovies, capers, sweet onions, pickled gherkins, and garlic, finely chopped, then bound with potato and thinned with oil and vinegar. Brains were cooked with butter and lemon---cervello al limone---or poached with vegetables, allowed to cool, then thinly sliced and fried in an egg batter. Liver was wrapped in a caul, the soft membrane that envelops a pig's intestines, which naturally bastes the meat as it melts slowly in the frying pan. There was one recipe for the thymus, another for the ear, another for the intestines, and another for the tongue---each dish refined over centuries and enjoyed by everyone, from the infant in his high chair to the nonnina, the little grandmother who would have been served exactly the same meal, prepared in the same way, when she herself was a child.

We start with a next-generation miso soup: Kyoto's famous sweet white miso whisked with dashi made from lobster shells, with large chunks of tender claw meat and wilted spinach bobbing on the soup's surface. The son takes a cube of topflight Wagyu off the grill, charred on the outside, rare in the center, and swaddles it with green onions and a scoop of melting sea urchin- a surf-and-turf to end all others. The father lays down a gorgeous ceramic plate with a poem painted on its surface. "From the sixteenth century," he tells us, then goes about constructing the dish with his son, piece by piece: First, a chunk of tilefish wrapped around a grilled matsutake mushroom stem. Then a thick triangle of grilled mushroom cap, plus another grilled stem the size of a D-sized battery, topped with mushroom miso. A pickled ginger shoot, a few tender soybeans, and the crowning touch, the tilefish skin, separated from its body and fried into a ripple wave of crunch. The rice course arrives in a small bamboo steamer. The young chef works quickly. He slices curtains of tuna belly from a massive, fat-streaked block, dips it briefly in house-made soy sauce, then lays it on the rice. Over the top he spoons a sauce of seaweed and crushed sesame seeds just as the tuna fat begins to melt into the grains below. A round of tempura comes next: a harvest moon of creamy pumpkin, a gold nugget of blowfish capped with a translucent daikon sauce, and finally a soft, custardy chunk of salmon liver, intensely fatty with a bitter edge, a flavor that I've never tasted before. The last savory course comes in a large ice block carved into the shape of a bowl. Inside, a nest of soba noodles tinted green with powdered matcha floating in a dashi charged with citrus and topped with a false quail egg, the white fashioned from grated daikon.

In the early 1680s, at just about the time that Edmond Halley and his friends Christopher Wren and Robert Hooke were settling down in a London coffee house and embarking on the casual wager that would result eventually in Isaac Newton’s Principia, Hemy Cavendish’s weighing of the Earth, and many of the other inspired and commendable undertakings that have occupied us for much of the past four hundred pages, a rather less desirable milestone was being passed on the island of Mauritius, far out in the Indian Ocean some eight hundred miles off the east coast of Madagascar. There, some forgotten sailor or sailor’s pet was harrying to death the last of the dodos, the famously flightless bird whose dim but trusting nature and lack of leggy zip made it a rather irresistible target for bored young tars on shore leave. Millions of years of peaceful isolation had not prepared it for the erratic and deeply unnerving behavior of human beings. We don’t know precisely the circumstances, or even year, attending the last moments of the last dodo, so we don’t know which arrived first a world that contained a Principia or one that had no dodos, but we do know that they happened at more or less the same time. You would be hard pressed, I would submit to find a better pairing of occurrences to illustrate the divine and felonious nature of the human being-a species of organism that is capable of unpicking the deepest secrets of the heavens while at the same time pounding into extinction, for no purpose at all, a creature that never did us any harm and wasn’t even remotely capable of understanding what we were doing to it as we did it. Indeed, dodos were so spectacularly short on insight it is reported, that if you wished to find all the dodos in a vicinity you had only to catch one and set it to squawking, and all the others would waddle along to see what was up. The indignities to the poor dodo didn’t end quite there. In 1755, some seventy years after the last dodo’s death, the director of the Ashmolean Museum in Oxford decided that the institution’s stuffed dodo was becoming unpleasantly musty and ordered it tossed on a bonfire. This was a surprising decision as it was by this time the only dodo in existence, stuffed or otherwise. A passing employee, aghast tried to rescue the bird but could save only its head and part of one limb. As a result of this and other departures from common sense, we are not now entirely sure what a living dodo was like. We possess much less information than most people suppose-a handful of crude descriptions by "unscientific voyagers, three or four oil paintings, and a few scattered osseous fragments," in the somewhat aggrieved words of the nineteenth century naturalist H. E. Strickland. As Strickland wistfully observed, we have more physical evidence of some ancient sea monsters and lumbering saurapods than we do of a bird that lived into modern times and required nothing of us to survive except our absence. So what is known of the dodo is this: it lived on Mauritius, was plump but not tasty, and was the biggest-ever member of the pigeon family, though by quite what margin is unknown as its weight was never accurately recorded. Extrapolations from Strickland’s "osseous fragments" and the Ashmolean’s modest remains show that it was a little over two and a half feet tall and about the same distance from beak tip to backside. Being flightless, it nested on the ground, leaving its eggs and chicks tragically easy prey for pigs, dogs, and monkeys brought to the island by outsiders. It was probably extinct by 1683 and was most certainly gone by 1693. Beyond that we know almost nothing except of course that we will not see its like again. We know nothing of its reproductive habits and diet, where it ranged, what sounds it made in tranquility or alarm. We don’t possess a single dodo egg. From beginning to end our acquaintance with animate dodos lasted just seventy years.

The wars break out and die down, but then there’s a flareup elsewhere. Houses cracked open like eggs, their contents torched or stolen or stomped vindictively underfoot; refugees strafed from airplanes. In a million cellars the bewildered royal family faces the firing squad; the gems sewn into their corsets will not save them. Herod’s troops patrol a thousand streets; just next door, Napoleon makes off with the silverware. In the wake of the invasion, any invasion, the ditches fill up with raped women. To be fair, raped men as well. Raped children, raped dogs and cats. Things can get out of control. But not here; not in this gentle, tedious backwater; not in Port Ticonderoga, despite a druggie or two in the parks, despite the occasional break-in, despite the occasional body found floating around in the eddies. We hunker down here, drinking our bedtime drinks, nibbling our bedtime snacks, peering at the world as if through a secret window, and when we’ve had enough of it we turn it off. So much for the twentieth century, we say, as we make our way upstairs. But there’s a far-off roaring, like a tidal wave racing inshore. Here comes the twentyfirst century, sweeping overhead like a spaceship filled with ruthless lizard-eyed aliens or a metal pterodactyl. Sooner or later it will sniff us out, it will tear the roofs off our flimsy little burrows with its iron claws, and then we will be just as naked and shivering and starving and diseased and hopeless as the rest. Excuse this digression. At my age you indulge in these apocalyptic visions. You say, The end of the world is at hand. You lie to yourself – I’m glad I won’t be around to see it – when in fact you’d like nothing better, as long as you can watch it through the little secret window, as long as you won’t be involved. But why bother about the end of the world? It’s the end of the world every day, for someone. Time rises and rises, and when it reaches the level of your eyes you drown. What happened next? For a moment I’ve lost the thread, it’s hard for me to remember, but then I do. It was the war, of course. We weren’t prepared for it, but at the same time we knew we’d been there before. It was the same chill, the chill that rolled in like a fog, the chill into which I was born.

Samuel Butler had said a century earlier—and did not claim to be the first—that a hen is only an egg’s way of making another egg. Butler was quite serious, in his way:

In alligators, the temperature of an egg as it develops determines the sex of its inhabitant: low temperatures create females, high temps make males. The same is true for tortoises, but

Some ants are entrepreneurs, striking out on their own, finding an unexploited niche, laying eggs, and raising their own employee pool.34 Gradually, the new nest turns from a mom-and-pop operation (without pop) to a major corporation as the growing staff of underlings develops a caste structure and a division of responsibilities. The sheer growth of the community produces advantages. As colony size increases, so does the safety (and the expendability) of the individual. The group can shift resources from a frantic fecundity35 to other forms of production … or of usurpation. Large insect colonies benefit from improved defense. Small colonies have to live in vulnerable lean-tos. Large colonies manage to construct fortresses. (Shades of Jericho!) What’s more, large colonies have evolved the luxury of defending their ramparts with castes of biologically remodeled soldiers—huge, well armored, and well armed. Small ant colonies, where everybody has to do a little bit of everything, cannot afford to produce six-legged battle tanks.

Among its provisions were extremely short limits on the duration that meat, fish, eggs, and butter could be stored under refrigeration. The only problem, as Harry Dowie and other representatives of the nation’s fishers and farmers eagerly pointed out in their congressional testimony, was that those limits had no basis in science. Americans were eating plenty of refrigerated beef and chicken, and some were fine while others weren’t, but no one knew why. For much of its first half century, refrigeration had been an engineering problem. Now it was time for the chemists to get involved once again.

Mencheres leaned forward, catching the laughing young man’s attention. His eyes flashed green before he spoke. “Lean back with her into the corner. Say nothing. You feel no fear.” That familiar complacent look settled over the young man’s face as he draped an arm around Kira and leaned them into the side of the carriage. She almost gasped. With half his body pressed to hers, his pulse seemed to drown out all the other noises around them, focusing her attention on that delicious, steady rhythm. “The hand is safest until you have more experience. Then advance to the wrist, then the neck—but never bite the jugular unless you mean to kill,” Mencheres instructed in a calm voice. The ride entered a faux ballroom filled with images of dozens of dancing ghosts dressed in eighteenth-century attire. Kira looked at them instead of the young man’s face as she slowly drew his hand to her mouth, reminding herself to exert no more pressure than she had when handling those eggs. If anyone could see them, all they’d notice was a couple huddled in the corner of the Doom Buggy, the man’s hand over a woman’s mouth as if urging her to silence. Her glasses hid her glowing eyes, and the young man’s hand blocked her fangs from anyone’s view when they popped out as that throbbing pulse beneath his thumb neared her mouth. She closed her eyes, chanting “gently, gently” to herself as she pressed her fangs into the vein jumping against her lips.

There is inevitably a chicken-and-the-egg character to any debate as to whether economic growth produces its appropriate mental character or is produced by it. Most sociologically-minded historians are naturally biased in favour of the view that changes in beliefs are preceded by changes in social and economic structure.

Humans have eaten eggs for thousands of years. They were once an amazing survival food for us to eat in areas of the planet where there were no other food options at certain times of year. That changed with the turn of the 20th century, though—when the autoimmune, viral, bacterial, and cancer epidemics began. The average person eats over 350 eggs a year. That includes whole eggs and also all the foods with hidden egg ingredients. If you’re struggling with any illness, such as Lyme disease, lupus, chronic fatigue syndrome, migraines, or fibromyalgia, avoiding eggs can give your body the support it needs to get better. The biggest issue with eggs is that they’re a prime food for cancer and other cysts, fibroids, tumors, and nodules. Women with polycystic ovary syndrome (PCOS), breast cancer, or other cysts and tumors should avoid eggs altogether. Also, if you’re trying to prevent cancer, fight an existing cancer, or avoid a cancer relapse, steer clear. Removing eggs from your diet completely will give you a powerful fighting chance to reverse disease and heal.

Did you all know that eggs, cheese, and milk are all bad for you?” Mom asked the three of us one summer morning as we sat at the kitchen table.

Topology is that branch of mathematics which is interested in the forms of things aside from their size and shape, Two things are said to be topologically equivalent if one can be deformed smoothly into the other without sticking, cutting, or puncturing it in any way. Thus an egg is equivalent to a sphere. The first application of topology to an analogous problem-the interaction of atoms rather than elementary particles-was made in the mid-nineteenth century by Lord Kelvin. It has many striking parallels with the aims and attractions of modern string theory.

think I get it. Destroying a depot to get what you want, when it gives stuff away freely, would be killing a goose that laid the golden eggs. You could, if you’re shortsighted.” He stopped, thought for a moment. “I wonder, can a species that embarks on multi-century voyages be shortsighted? Good question

For women with children, the new handmade economy offers the tantalizing possibility of flexible, part-time, at home work--the "egg money" of the twenty-first century.

TINY CRAB CAKES 1 egg 1½ cups fresh breadcrumbs (see Note) ¼ cup finely chopped scallions (2–3 scallions) 1 tablespoon mayonnaise 1 teaspoon lemon juice (juice of about ⅙ medium lemon) ½ teaspoon Worcestershire sauce ¼ teaspoon seafood seasoning mix, such as Old Bay 8 ounces fresh lump-style crabmeat, picked over 2–3 tablespoons vegetable oil Scallion brushes for garnish (optional; see page 19) MAKES ABOUT 24 MINI CAKES (4–6 SERVINGS) 1. To make the Curry-Orange Mayo, whisk together the mayonnaise, curry powder, orange zest, orange juice, and Tabasco in a small bowl. Refrigerate for at least 2 hours or up to 3 days. When ready to serve, transfer to a pretty bowl and sprinkle with the scallions. 2. To make the crab cakes, lightly beat the egg in a large bowl. Add ¾ cup of the breadcrumbs, the scallions, mayonnaise, lemon juice, Worcestershire sauce, and seasoning mix. Stir well to blend. Add the crabmeat and mix gently, being careful not to shred the crabmeat entirely. 3. Spread the remaining ¾ cup of breadcrumbs onto a plate. Form the crab mixture into 24 cakes, using a scant tablespoon for each one, and dredge lightly in the crumbs. Arrange on a wax paper-lined baking sheet. 4. Heat 2 tablespoons of the oil in one or two large skillets over medium heat. Cook the cakes until golden brown and crisp on one side, about 2 to 2½ minutes. Flip and repeat. The cakes should be hot inside. Repeat with any remaining cakes, adding more oil as necessary. Serve immediately, or place on a foil-lined baking sheet, wrap well, and refrigerate for up to 24 hours, or freeze for up to 2 weeks. 5. If you make the cakes ahead, remove from the refrigerator or freezer 30 minutes prior to reheating. Preheat the oven to 375°F. Bake the cakes until hot and crisp, 10 to 15 minutes. 6. Arrange on a platter with the sauce for dipping, and garnish with the scallion brushes, if desired. Note: Tear 3 slices of good-quality bread into pieces and whir in a food processor to make breadcrumbs. Portland Public Market The Portland Public Market, which opened in 1998, continues Maine’s long tradition of downtown public markets, dating back to the 19th century. Housed in an award-winning brick, glass, and wood structure, the market, which was the brainchild of Maine philanthropist Elizabeth Noyce, is a food-lover’s heaven. Vendors include organic produce farms; butchers selling locally raised meat; purveyors of Maine-made cheeses, sausages, and smoked seafood; artisan bakers; and flower sellers. Prepared take-away food includes Mexican delicacies, pizza, soups, smoothies, and sandwiches, and such well-known Portland culinary stars as Sam Hayward (see page 127) and Dana Street (see page 129) have opened casual dining concessions.

Posthumous fame, book fame, nerd fame is not like the good kind of fame. It might last for centuries and let antique egg heads torture the young from the grave, but it just doesn’t pay the bills.

Cultural prejudice rather than God's will was responsible for relegating women to a purely passive role in the Church. Through this theological error, enormous damage had been inflicted on the faithful in previous centuries and the harm was still being done today. Cultural bigotry had invaded Christian beliefs and had succeeded in enthroning a pagan prejudice as if it were a genuine Christian practice.

But what about the popes? Did they not steer the Church away from slavery? The answer is: they did not. They too believed and taught that slavery was part of Catholic doctrine. Understandably perhaps, popes consider themselves first and foremost guardians of tradition. And tradition is judged by what has been done in the Church throughout the centuries, without examining the credentials of the practice... In AD 362 a diocesan council at Gangra in present-day Turkey ex-communicated whoever dared to encourage a slave to despise his master or escape from his service. Although this was a purely local event, it was a dangerous precedent. In AD 650, acting on this precedent, Pope Martin I condemned people who taught slaves about freedom or helped them escape. A number of Church Councils imposed slavery as a form of punishment. It was used with a twisted sense of justice against priests who transgressed the new law of priestly celibacy. The ninth council of Toledo (AD 655) imposed permanent slavery on the children of priests — yet how could these poor boys and girls be held responsible for their father's violating a rule of Church discipline? The Synod of Melfi under Pope Urban II (AD 1089) inflicted unredeemable slavery on the wives of priests — again, a cruel form of misguided justice that betrayed every human right under the sun. But in terms of ecclesiastical bonding, it added weight to presumed tradition. The Church itself imposed slavery. So it can be done. Therefore it must be right!

When the facts of slave labour and especially the slave trade from Africa began to filter through to the Vatican chambers in Rome, popes began to express their concern. This was good. The popes began to criticise the exploitation of the native peoples. But unfortunately, they did not examine the principle of slavery itself. Thus Pope Paul III, in 1537, condemned the indiscriminate enslavement of Indians in South America. But when challenged, he confirmed ten years later that both clergy and laity had the right to own slaves. A century later, in 1639, Pope Urban VIII criticised unjust practices against the natives, but did not deny the four 'just titles' for owning slaves. Pope Benedict XIV condemned the wholesale enslavement of natives in Brazil — without denouncing slavery as such, nor the importation of slaves from Africa.

The official Church, including the magisterium, has now — finally — come to the recognition that slavery is against basic human rights and 'contrary to God's intent'. It comes too late for the millions of slaves in previous centuries whose lot could have been alleviated by correct Christian teaching! But at least Church authorities should draw a number of lessons. The so-called 'tradition' that was thought to endorse slavery and on which the magisterium based its justification of slavery, all those quotes from fathers and popes, proved, in fact, to have been spurious and contrary to the real tradition handed down from Christ. It had been a cuckoo's egg tradition. The true tradition that came down from Christ and the apostles was contained in the principle of fundamental equality for all, enshrined in the universal baptism of Christ applied to men and women, slave and free alike.

Several conversations I’ve had with my friends about marriage could have taken place in the eighteenth century. The smartest, sanest women I know have conversations about how and when their partners might propose, as if they are rare and temperamental pheasants whose boyfriends may or may not choose to present them with an engagement ring egg.

you need to know a thing or two about cuckoos because they are wily birds. Rather than raise their own offspring, they surreptitiously lay their eggs in the unguarded nests of other birds. The unsuspecting foster parents dutifully incubate the interloper’s egg along with their own. But the cuckoo chick hatches early, kicks other eggs and young out of the nest, then emits rapid calls to mimic a nest full of hungry offspring. This takeover tactic works: the foster parents busily feed their oversized tenant as it grows absurdly large, bulging out of the tiny nest it has occupied. It’s a powerful warning to other birds: leave your nest unattended and it may well get hijacked.

Mothers not only pass the harms of endocrine-disrupting chemicals on to their fetuses but on to even more distant generations. When a mother is exposed to EDCs, so too are her fetus's germ cells, which develop into eggs or sperm. "It's thought that during that exposure, the chemical can target those germ cells and do what we call reprogramming, or making epigenetic changes," says Flaws. "That can be a permanent change that gets carried through generations, because those germ cells will eventually be used to make the next generation, and those fetuses will have abnormal germ cells that would then go on to make the next generation." In the mid-20th century, scientists documented this in women who took a synthetic form of estrogen, called diethylstilbestrol or DES, to prevent miscarriages.? The drug worked as intended, and the women gave birth to healthy babies. But once some of those children hit puberty, the girls developed vaginal and breast cancer. The boys developed testicular cancer, and some suffered abnormal development of the penis. Scientists called them DES daughters and sons. "When those DES daughters and sons had children, we now have DES granddaughters and grandsons, and a lot of them have increased risk of those same cancers and reproductive problems," says Flaws. "Even though it was their great-grandmother that took DES and they don't have any DES in their system-their germ cells have been reprogramming, and they're passing down some of these disease traits." And now toxicologists are gathering evidence that mothers are passing microplastics and nanoplastics complete with EDCs and other toxic substances- to their fetuses. In 2021, scientists announced that they'd found microplastics in human placentas for the first time, both on the fetal side and maternal side.Later that year, another team of researchers found the same, and they also tested meconium-a newborn's first feces and discovered microplastic there too. Children are consuming microplastics, then, before they're even born.

I would tell you a tale, brother. Early in the clan's history, many centuries past, there arose, like a breath of gas from the deep, a new cult. Chosen as its representative god was the most remote, most distant of gods among the pantheon. A god that was, in truth, indifferent to the clans of my kind. A god that spoke naught to any mortal, that intervened never in mortal affairs. Morbid. The leaders of the cult proclaimed themselves the voice of that god. They wrote down laws, prohibitions, ascribances, propitiations, blasphemies, punishments for nonconformity, for dispute and derivations. This was but rumour, said details maintained in vague fugue, until such time as the cult achieved domination and with domination, absolute power. Terrible enforcement, terrible crimes committed in the name of the silent god. Leaders came and went, each further twisting words already twisted by mundane ambition and the zeal for unity. Entire pools were poisoned. Others drained and the silts seeded with salt. Eggs were crushed. Mothers dismembered. And our people were plunged into a paradise of fear, the laws made manifest and spilled blood the tears of necessity. False regret with chilling gleam in the centre eye. No relief awaited, and each generation suffered more than the last." "What happened?" "Seven great warrios from seven clans set out to find the Silent God, set out to see for themselves if this god had indeed blessed all that had come to pass in its name." "And did they find the silent god?" "Yes, and too, they found the reason for its silence. The god was dead. It had died with the first drop of blood spilled in its name." "I see, and what is the relevance of this tale of yours, however modest?" "Perhaps this. The existence of many gods conveys true complexity of mortal life. Conversely, the assertion of but one god leads to a denial of complexity, and encourages the need to make the world simple. Not the fault of the god, but a crime committed by its believers.

there was a moment in time, just before an egg was fertilized, when there was a fifty-fifty chance that the embryo that became Hitler could have been a female. Compounding the three events, there was a probability of one-eighth of a twentieth century without any of the three great

The day Theia came down to Earth 1.0, Theia did not just shear away part of our world. Both worlds were completely torn apart. The devastation was complete, and in its aftermath, there was no ring. There were no naked planet cores floating in space. There was no planet and no moon. Instead, both Earth 1.0 and Theia were blasted apart into a superheated cloud of dust. Their vaporized remains swirled into a fast-spinning, bagel-shaped bulging disk, a short-lived structure previously untheorized in planetary science. The Promethean hellscape of this structure defies our previous understanding. The cloud spun so quickly that its outer edge reached a point called the corotation limit, which essentially means it went into orbit. The thing is too big and diffuse to rotate like a normal planet; instead, at the outer edge of the cloud, the vaporized rock spun so fast that it took on a new structure, with the disk circling a hot inner region. But the disk is not separated from the central region like Saturn’s rings, or like anything else any scientist had ever imagined. Every region of the cloud formed molten-rock raindrops, which Stewart and Lock initially called a continuous mantle-atmosphere-disk structure—a MAD structure. Earth 2.0 and the Moon cooled and coalesced in this cloud, like eggs poached in a pot of boiling water. The seed of the eventual Moon would have formed within just a year, and the two bodies would have remained in hell-cloud form for just a century before settling into the paired worlds we recognize today, according to Lock.

I don’t know, it’s got appeal. Machine no match for a human and all that shit. And everyone likes to be let in on a secret. Sell people a conspiracy, their whole fucking brain will freeze up if you’re lucky. Baby-eating secret sects, a centuries-old plot to enslave mankind. Black helicopters, flying eggs. Shit like that plays to packed houses. Critical faculties out the lock.

It quickly became apparent that the Germans were interested in using our strength but not in preserving it. We received a ration of “flower coffee”—made not from coffee beans but from flowers, or maybe acorns. We each had half a loaf of bread, which had to last us from Sunday to Wednesday. At midday, we had a cold soup made from broken asparagus that couldn’t be sold, or a mustard soup with potatoes, and maybe a hard-boiled egg. At night, we had a milk soup; on lucky days, it contained some oatmeal.

The entire history of economic progress can be recapitulated in the four-stage evolution of the birthday cake. As a vestige of the agrarian economy, mothers made birthday cakes from scratch, mixing farm commodities (flour, sugar, butter, and eggs) that together cost mere dimes. As the goods-based industrial economy advanced, moms paid a dollar or two to Betty Crocker for premixed ingredients. Later, when the service economy took hold, busy parents ordered cakes from the bakery or grocery store, which, at $10 or $15, cost ten times as much as the packaged ingredients. Now, in the time-starved 1990s, parents neither make the birthday cake nor even throw the party. Instead, they spend $100 or more to “outsource” the entire event to Chuck E. Cheese’s, the Discovery Zone, the Mining Company, or some other business that stages a memorable event for the kids—and often throws in the cake for free. Welcome to the emerging experience economy.

So brisk! I can feel the fresh Mediterranean breeze... gently rustling the leaves of the lemon trees. I've had semifreddo desserts many times in my life. But this is unlike anything I've tasted before! And I know the taste of true Italian limoncello. Where on earth did this intense lemony flavor come from?! Is it that fourth layer? What is it?!" "That layer... ... is lemon curd." "Lemon curd?" "Lemon card?" "It isn't curd like curds of milk. It's a dessert spread made with citrus fruits." LEMON CURD A fruit spread originating in Britain, it was intended as an alternative to jams. Egg yolks, sugar, fruit juice and zest are mixed together with a blender and then cooked into a paste and chilled. A centuries-old, traditional dessert, there is even a royal version called Royal Curd. "That vibrant, citrusy tang of the curd has a fresh, refined aroma. Its smoothness combined with the satiny-soft Genoese cake melts in the mouth! What a light and downy texture. It touches the tongue like a feather! The grainy Biscuit Joconde could never be this soft!" "He turned it around! The Genoese cake was supposed to be a liability... but he turned it into an advantage by making it part of an elegant, mature taste experience!" "A British fruit spread, eh? And he put that together right on the spot?" "I'm shocked he had the ingredients." "Fruit curds don't need many ingredients. They use egg yolks, sugar, lemon juice, lemon zest... and butter." "Butter? I thought you barely had a scrap of butter left." "I substituted the butter with this." "Olive oil?!" "Oho! Is that even possible?" "He must certainly know all about it, having grown up in Italy!" "I handicapped myself by choosing Genoese for the sponge cake style. It doesn't have nearly the punch the almondy Biscuit Joconde has. So I turned to the citrusy flavor instead.

Platforms overcome this chicken-and-egg problem when the value to new users of participating in the platform exceeds the cost of participation. The point when this occurs is called critical mass. Once a platform scales past critical mass, network effects are accretive and help the business gain a majority market share.

Platforms overcome this chicken-and-egg problem when the value to new users of participating in the platform exceeds the cost of participation. The point when this occurs is called critical mass.

The horror the Japanese have of the unexpected and the decisions is requires. The Japanese will become the most aesthetic people in the world. Six Buddhist sects have sprung from the interpretation of the scriptures and on ceremonial days, their priests wear tunics of raspberry, saffron, pistachio or violet, which create a lovely effect on the gray-brown-green of the Japanese landscape. The cemeteries are the fish ponds for the temples. These foreign visitors demand that before they leave Japan, someone should wrap up the "soul of Japan" for them. What do they want? Suddenly, through a simple mental process, their ignorance should be transformed into knowledge, clear-cut and precise, please, so that they can discuss it when they get home. I judge them, but I too, would sometimes like to find my meal set in front of me and fast. We come to this thin and frugal country with our greedy metabolisms: the whole West is that way. The golden dishes, the maharajahs, the rubies as big as the duck eggs, that is what struck our first explorers, not the frugality that is truly one of the marks of Asia. Have you ever drunk a good bottle of wine with a connaisseur? It is a form of torture. Because of the rhythm of Noh, travel is so slow that winter always overtakes travelers en route. They travel in tiny steps across a sort of mental Tibet. Japan: a self-sustaining island, rich in gold and in solver, excellent products, a disciplined and frugal population that carries cleanliness to the point of fanaticism, an always-appropriate alternation between honesty and hypocrisy, in short, the best governed state in the world. Walking does help to support the insupportable. When things turn bad, rather than expecting too much from people, one must sharpen one's relations with things. The tao ( the philosophy of Lao-tzu, sixth century B.C ) taught that our mind is a troublemaker that interferes between life and us, that we are victims of our categories. What exactly is Zen? For some it is a religion, for others a form of therapy, a means of liberation, a guide to character, a reaction of the Chinese spirit against the Indian spirit. True saints are not always on hand for writers who are passing through, people who don't need what one knows. In the Orient, knowledge is given spoonful by spoonful to the people who are truly hungry and the word "secret" means nothing here. In old Chinese Zen it was traditional to choose the gardener who knew nothing to succeed the master rather than one who knew too much. In this style of decor, as in the food, there is an immateriality repeated again and again: make yourself small, don't hurt the air, don't would our eyes with your terrible colored shirts, don't be so restless and don't offend this slightly bloodless perfection that we have been tending for eight hundred years. A crane preening his feathers, this elegant bird, so inexpressibly white, posed in the middle of the reeds, like a Ming vase.

One thought followed another, out of relaxation and into exasperation: the idiocy of animal activists, the bad influence of Disney cartoons, and the gullibility of the Bambi-loving American public. "Walt Disney did us in," he grumbled. "Before all those movies, people looked at animals differently." He snorted with disgust, mulling over that trend of animated movies populated by big-eyed deer and big-bad hunters that terrify defenseless animals. Bambi, Thumper, Flower the Skunk, Gerone sees them all as trouble, part of the reason that we live in a country filled with people who seem only to see animals as cuddly. He put down his wine glass, watching the clear liquid slosh against the edges. Before this century, he points out, most Americans lived on farms. They butchered hogs themselves, took chicken eggs, milked cows, ate the animals that surrounded them. They shot wild animals to protect their herds, to add to their food supplies. Now, the country's population has concentrated in cities. Hunting is largely a recreational sport; farmers are in decline. People are sur- rounded instead by pets, sleepy cats, playful dogs, pet rats and guinea pigs. "There are kids out there who think meat is born cellophane wrapped," complained Gerone. How can they identify with the idea that animals—the ones they play and feed and sleep with-—should be available as tools, for research?

Wan decade frae wir last self-defeatin referendum, we're close tae hae the centenary ae MacDiarmid's masterpiece, A Drunk Man Looks at the Thistle. Oan the man's daith, Norman MacCaig said they should observe twa minutes' pandemonium. Fine description ae MacDiarmid himself, as much as whit he unleashed. MacDiarmid wiss Scotland's ultimate political poet. We winna rehearse the man's mony faults here - "problematic", says Heaney. Aye. And in spite ae this, MacDiarmid's mair important tae the cause ae Scots and Scotland than ony ither poet frae the previous century. "My job, as I see it, has never been to lay a tit's egg, but to erupt like a volcano, emitting not only flame, but a lot of rubbish." And that's hou Mount MacDiarmid maun be regarded: tempted as we may be tae tak oot the rubbish, we canna thraw the hail lot awa, as wull shairly be settin the bins ablaze. An whit's mair self-defeatin nor a bin fire?

MILES BELOW and three centuries earlier, a pollen-coated wasp crawled down the hole at the tip of a certain green fig and laid eggs all over the involute garden of flowers hidden inside. Each of the world’s seven hundred and fifty species of Ficus has its own unique wasp tailored to fertilize it. And this one wasp somehow found the precise fig species of her destiny. The foundress laid her eggs and died. The fruit that she fertilized became her tomb.

now becomes increasingly possible. Don’t want to have children in your twenties or thirties? Freeze your eggs. Called away on a work trip postpartum? Fed-Ex your breastmilk to your newborn. Want to continue working fulltime without interruption?

It was a hard blow for me. But, after all, what could I do about it? I went on my way, in the midst of the world's transformations, being transformed myself. Every now and then, among the many forms of living beings, I encountered one who 'was somebody' more than I was: one who announced the future, the duck-billed platypus who nurses its young, just hatched from the egg; or I might encounter another who bore witness to a past beyond all return, a dinosaur who had survived into the beginning of the Cenozoic, or else -- a crocodile -- part of the past that had discovered a way to remain immobile through the centuries. They all had something, I know, that made them somehow superior to me, sublime, something that made me, compared to them, mediocre. And yet I wouldn't have traded places with any of them.

is adored even by the Lord of Gods himself (5.81), illuminates the spatial directions (5.92), owns all the treasures of the deities, gandharvas, and nāgas (5.111),6 and abides as higher understanding (buddhi) in the hearts of all beings (11.8). But, as is clear from the core story of this hymn, the goddess also has her destructive side. She not only conquers all demonic forces but also annihilates the universe at the appropriate time. To her devotees, however, she shows her most benign maternal aspect, protecting and ultimately liberating them. After having been propitiated with praise, the goddess responds: Whosoever with concentration worships Me constantly with these [hymns], his every difficulty I will remove without a doubt. (12.2) Kālī, Shiva, and the Cosmic Dance Even a short précis of the Tantric view of time, as attempted here, would be incomplete without introducing the Divine Female, or Shakti, in her most startling manifestation as the goddess Kālī. The name is the feminine form of kāla, meaning “time,” “death,” and “black.” These three connotations are all fused in the symbolism of the goddess Kālī. Black results from the absorption of all colors, whereas white is their copresence. The saintly Ramakrishna, guru of Swami Vivekananda, offered a devotee’s complementary explanation of the name Kālī when he remarked, “You see her as black because you are far away from her. Go near and you will find her devoid of all color.”7 In The Gospel of Sri Ramakrishna, which chronicles the life and teachings of this great nineteenth-century master, we find the following hymn: In dense darkness, O Mother, Thy formless beauty sparkles; Therefore the yogis meditate in a dark mountain cave. In the lap of boundless dark, on Mahanirvana’s waves upborne, Peace flows serene and inexhaustible.8 Taking the form of the Void, in the robe of darkness wrapped, Who art Thou, Mother, seated alone in the shrine of samadhi?9 From the Lotus of Thy fear-scattering Feet flash Thy love’s lightnings; Thy Spirit-Face shines forth with laughter terrible and loud!10 To absorb, devour, or destroy the universe is one of the terrifying functions of the black goddess. She brings death not just to the individual but to the cosmic egg itself in which individuals, high and low, live out their respective separative lives over and over again. In the Mahānirvāna-Tantra (4.29–31) the goddess is addressed as the supreme yogini because at the end of time she devours the devourer of time himself, Shiva in his form as Mahākāla. In many temples in Bengal and Nepal, Kālī is depicted as a black or dark blue block of stone. In her humanoid form, Hindu iconography pictures Kālī as a fierce-looking female whose naked, full-breasted body stands astride or straddles the prostrate nude body of her divine partner Shiva, with ashen skin and erect penis.

In The Gospel of Sri Ramakrishna, which chronicles the life and teachings of this great nineteenth-century master, we find the following hymn: In dense darkness, O Mother, Thy formless beauty sparkles; Therefore the yogis meditate in a dark mountain cave. In the lap of boundless dark, on Mahanirvana’s waves upborne, Peace flows serene and inexhaustible.8 Taking the form of the Void, in the robe of darkness wrapped, Who art Thou, Mother, seated alone in the shrine of samadhi?9 From the Lotus of Thy fear-scattering Feet flash Thy love’s lightnings; Thy Spirit-Face shines forth with laughter terrible and loud!10 To absorb, devour, or destroy the universe is one of the terrifying functions of the black goddess. She brings death not just to the individual but to the cosmic egg itself in which individuals, high and low, live out their respective separative lives over and over again. In the Mahānirvāna-Tantra (4.29–31) the goddess is addressed as the supreme yogini because at the end of time she devours the devourer of time himself, Shiva in his form as Mahākāla. In many temples in Bengal and Nepal, Kālī is depicted as a black or dark blue block of stone.

It was a strange twist of fate that they spent centuries searching for an egg, only to find its Draleid by pure serendipity.

It was a strange twist of fate that they spent centuries searching for an egg, only to find its Draleid by pure serendipity. The fact that the Draleid was Vars’s son… what he would give to know the odds of that. Rest well, my friend. I will watch over him – at least you saw fit to pass him on my sword.