Chapel Hill Quotes

There is a garden in every childhood, an enchanted place where colors are brighter, the air softer, and the morning more fragrant than ever again.

Move across the country and hope the Sadness won’t find you, won’t follow you like a stray dog from coast to coast. Hope the Sadness isn’t just a fog on a leash, shadowing you always. Hope the Sadness can’t be as fleet as you are, hope the Sadness is more rooted. Perhaps the Sadness has friends, a family, and can’t just pick up and go. Look at all this stuff the Sadness has here in San Jose or Chapel Hill or wherever you’re currently leaving. How’s the Sadness going to survive without all this stuff? Hope this isn’t one of those any-place-I-hang-my-hat-is-home-type situations where the Sadness hangs its hat on you. Hope that you are not the Sadness’s home, anywhere you go, no matter how far, no matter how quickly—the Sadness lives in you. Hope to God it’s not that.

The state of North Carolina, Daisy, and John Wayne walked into a bar, and I shouted, “Duke!” and the bartender threw me out, because he was a Chapel Hill fan, and I was drunk.

the smell of resin filled the air. A thrush was singing somewhere. Late harebells were thick among the grass, and small blue butterflies moved over the white flowers of the blackberry. There was a hive of wild bees under the roof of the chapel; their humming filled the air, the sound of summer’s end. Through

They talk o' rich folks bein' stuck up and genteel, but for iron-clad pride o' respectability there's nowt like poor chapel folk. Why, 'tis as cold as the wind on Greenhow Hill -- aye, and colder, too, for 'twill never change.

They are trying to hold on to a world that no longer exists. They are blind and terrified because they feel it slipping away from them. They are gripping thin air but they keep trying desperately to hold on to it - hoping the air will turn into something familiar and solid.

I’d developed the concept over time as a practitioner back in my General Electric and International Paper days, and I’d been teaching the 4C’s to my students at the University of Carolina at Chapel Hill since I’d been appointed to the chair professorship in 1986 as well as expounding on it in executive education programs and consulting work I was doing in the U.S. and Europe during that same time. I was also writing a column for the leading trade magazine “Advertising Age” for a few years and I first wrote about the 4C’s for publication in one of those columns, sometime in the year 1990.

That evening there were police outside the building in which I spoke, and in the air the rising tension of race that is peculiar to the South. It had been rumored that some of the local citizenry were saying that I should be run out of town, and that one of the sheriffs agreed, saying, "Sure, he ought to be run out! It's bad enough to call Christ a bastard. But when he calls him a nigger, he's gone too far!"... ...Nevertheless, I remember with pleasure the courtesy and kindness of many of the students and faculty at Chapel Hill and their lack of agreement with the anti-Negro elements of the town. There I began to learn at the University of North Carolina how hard it is to be a white liberal in the South.

It’s why I go after,” his eyes met hers, “what I want. You never know what the universe will reward you with if you don’t take the risk.

His uncle had warned him about this kind of pussy—the kind stronger than crack, than meth. The kind that started wars. The history books had lied. Pussy defeated Napoleon. Pussy caused the fall of the Roman Empire.

St. George’s Chapel is at the bottom of the hill inside the castle walls, and though it is quaint compared to Westminster Abbey, I love it—the spectacular fan vaulting in the ceiling, the surprisingly intimate chapel with its wood-carved stalls, and the graves of at least ten monarchs, including that infamous cad Henry VIII (buried with his third wife, Jane Seymour, his favorite on account of her not living long enough to irritate him).

St. Galgano was a 12th-century saint who renounced his past as a knight to become a hermit. Lacking a cross to display, he created his own by miraculously burying his sword up to its hilt in a stone, à la King Arthur, but in reverse. After his death, a large Cistercian monastery complex grew. Today, all you’ll see is the roofless, ruined abbey and, on a nearby hill, the Chapel of San Galgano with its fascinating dome and sword in the stone.

Poem in October" It was my thirtieth year to heaven Woke to my hearing from harbour and neighbour wood And the mussel pooled and the heron Priested shore The morning beckon With water praying and call of seagull and rook And the knock of sailing boats on the net webbed wall Myself to set foot That second In the still sleeping town and set forth. My birthday began with the water- Birds and the birds of the winged trees flying my name Above the farms and the white horses And I rose In rainy autumn And walked abroad in a shower of all my days. High tide and the heron dived when I took the road Over the border And the gates Of the town closed as the town awoke. A springful of larks in a rolling Cloud and the roadside bushes brimming with whistling Blackbirds and the sun of October Summery On the hill's shoulder, Here were fond climates and sweet singers suddenly Come in the morning where I wandered and listened To the rain wringing Wind blow cold In the wood faraway under me. Pale rain over the dwindling harbour And over the sea wet church the size of a snail With its horns through mist and the castle Brown as owls But all the gardens Of spring and summer were blooming in the tall tales Beyond the border and under the lark full cloud. There could I marvel My birthday Away but the weather turned around. It turned away from the blithe country And down the other air and the blue altered sky Streamed again a wonder of summer With apples Pears and red currants And I saw in the turning so clearly a child's Forgotten mornings when he walked with his mother Through the parables Of sun light And the legends of the green chapels And the twice told fields of infancy That his tears burned my cheeks and his heart moved in mine. These were the woods the river and sea Where a boy In the listening Summertime of the dead whispered the truth of his joy To the trees and the stones and the fish in the tide. And the mystery Sang alive Still in the water and singingbirds. And there could I marvel my birthday Away but the weather turned around. And the true Joy of the long dead child sang burning In the sun. It was my thirtieth Year to heaven stood there then in the summer noon Though the town below lay leaved with October blood. O may my heart's truth Still be sung On this high hill in a year's turning.

From there Ari took her to the church which marked the place of the miracle of the multiplication of loaves and fishes a short distance from Capernaum. The floor of the church held a Byzantine mosaic depicting cormorants and herons and ducks and other wild birds which still inhabited the lake. And then they moved on to the Mount of Beatitudes to a little chapel on the hill where Jesus preached the Sermon on the Mount. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. These were His words spoken from this place. As she

Nor could I fail to recall my friendship with Howard K. Beale, professor of American History at the University of North Carolina. There he was, one day in 1940, standing just outside my room in the men’s dormitory at St. Augustine’s, in his chesterfield topcoat, white silk scarf, and bowler hat, with his calling card in hand, perhaps looking for a silver tray in which to drop it. Paul Buck, whom he knew at Harvard, had told him to look me up. He wanted to invite me to his home in Chapel Hill to have lunch or dinner and to meet his family. From that point on we saw each other regularly. After I moved to Durham, he invited me each year to give a lecture on “The Negro in American Social Thought” in one of his classes. One day when I was en route to Beale’s class, I encountered one of his colleagues, who greeted me and inquired where I was going. I returned the greeting and told him that I was going to Howard Beale’s class to give a lecture. After I began the lecture I noticed that Howard was called out of the class. He returned shortly, and I did not give it another thought. Some years later, after we both had left North Carolina, Howard told me that he had been called out to answer a long-distance phone call from a trustee of the university who had heard that a Negro was lecturing in his class. The trustee ordered Beale to remove me immediately. In recounting this story, Beale told me that he had said that he was not in the habit of letting trustees plan his courses, and he promptly hung up. Within a few years Howard accepted a professorship at the University of Wisconsin. A favorite comment from Chapel Hill was that upon his departure from North Carolina, blood pressures went down all over the state.

[The truth] is what actually happens. Not what you want to happen. Not what you're afraid will happen. We make up stories when we want things to happen or are afraid they may happen. And sometimes we do it for fun-or to scare people or make them do our way or to hurt them. And sometimes we do it because it's a pretty story and we tell it just as we fly a kite or send balloons floating.

Burlington, Vermont, is an example of a certain kind of small city that David Brooks calls “Latte Towns,” enclaves of affluent and well-educated people, sometimes in scenic locales such as Santa Fe or Aspen and sometimes in university towns such as Ann Arbor, Berkeley, or Chapel Hill. Of Burlington, Brooks writes: Burlington boasts a phenomenally busy public square. There are kite festivals and yoga festivals and eating festivals. There are arts councils, school-to-work collaboratives, environmental groups, preservation groups, community-supported agriculture, antidevelopment groups, and ad hoc activist groups.… And this public square is one of the features that draw people to Latte Towns. People in these places apparently would rather spend less time in the private sphere of their home and their one-acre yard and more time in the common areas.

These steeples, everywhere pointing upward, ignoring despair and lifting hope--these lofty city spires or simple chapels in the hills--they rise at every step from the earth to the sky; in every village of every nation on the globe they challenge doubt and invite weary hearts to consolation. Is it all a vain delusion? Is there nothing beyond life but death, and nothing beyond death but decay? We cannot know, but as long as men suffer, those steeples will remain

Do you not think you could share this with Dragon?" "Dragon,who was reluctant enough for this marriage and who now finds himself with a wife he can never hide anything from. Who will always know whether he is telling the truth or not. You think he would welcome such a wife?" Cymbra thought for a moment. "Well...I don't know...Perhaps if you rubbed his feet." Rycca stared at her in shock, saw the look of pure deviltry in Cymbra's eyes, and burst out laughing at the same moment as her new sister-in-law-and friend-did the same.They laughed and laughed, not quieting until Lion stirred, gazed at them reproachfully, and opened his mouth to unleash a bellow that reverberated off the nearby hills and sent the sea birds scattering to safety. "Oh,my heavens," Rycca said when it was finally quiet enough to say anything at all. Cymbra sighed.She rose, picked up her son, and tried to settle his head back against her shoulder. "It has been ever such.He almost brought the rafters down in the chapel at Hawksforte where he was christened." "It is most impressive," Rycca said as she, too,stood. "I suppose that accounts for his name." "It's actually Hakon,to honor Wolf and Dragon's father,but he is called Lion and I suspect he always will be." Just as he would be satisfied only to be set down. On his own two feet, he toddled off determinedly toward the top of the hill, leaving the bemused women to follow.

I keep thinking about the fragmented quality of human awareness: You take your blindness for granted most of the time then suddenly it stuns you: how little you see as you plunge ahead from minute to minute, day to day, year to year - vision cut down to the arc of a flickering flashlight, never sure how your words and acts are affecting someone else because you never really see that someone as he is. I know we should find even the most serene life unendurable were we to possess to any real degree those extrasensory perceptions which our grandmothers believed in...

A while back a young woman from another state came to live with some of her relatives in the Salt Lake City area for a few weeks. On her first Sunday she came to church dressed in a simple, nice blouse and knee-length skirt set off with a light, button-up sweater. She wore hose and dress shoes, and her hair was combed simply but with care. Her overall appearance created an impression of youthful grace. Unfortunately, she immediately felt out of place. It seemed like all the other young women her age or near her age were dressed in casual skirts, some rather distant from the knee; tight T-shirt-like tops that barely met the top of their skirts at the waist (some bare instead of barely); no socks or stockings; and clunky sneakers or flip-flops. One would have hoped that seeing the new girl, the other girls would have realized how inappropriate their manner of dress was for a chapel and for the Sabbath day and immediately changed for the better. Sad to say, however, they did not, and it was the visitor who, in order to fit in, adopted the fashion (if you can call it that) of her host ward. It is troubling to see this growing trend that is not limited to young women but extends to older women, to men, and to young men as well. . . . I was shocked to see what the people of this other congregation wore to church. There was not a suit or tie among the men. They appeared to have come from or to be on their way to the golf course. It was hard to spot a woman wearing a dress or anything other than very casual pants or even shorts. Had I not known that they were coming to the school for church meetings, I would have assumed that there was some kind of sporting event taking place. The dress of our ward members compared very favorably to this bad example, but I am beginning to think that we are no longer quite so different as more and more we seem to slide toward that lower standard. We used to use the phrase “Sunday best.” People understood that to mean the nicest clothes they had. The specific clothing would vary according to different cultures and economic circumstances, but it would be their best. It is an affront to God to come into His house, especially on His holy day, not groomed and dressed in the most careful and modest manner that our circumstances permit. Where a poor member from the hills of Peru must ford a river to get to church, the Lord surely will not be offended by the stain of muddy water on his white shirt. But how can God not be pained at the sight of one who, with all the clothes he needs and more and with easy access to the chapel, nevertheless appears in church in rumpled cargo pants and a T-shirt? Ironically, it has been my experience as I travel around the world that members of the Church with the least means somehow find a way to arrive at Sabbath meetings neatly dressed in clean, nice clothes, the best they have, while those who have more than enough are the ones who may appear in casual, even slovenly clothing. Some say dress and hair don’t matter—it’s what’s inside that counts. I believe that truly it is what’s inside a person that counts, but that’s what worries me. Casual dress at holy places and events is a message about what is inside a person. It may be pride or rebellion or something else, but at a minimum it says, “I don’t get it. I don’t understand the difference between the sacred and the profane.” In that condition they are easily drawn away from the Lord. They do not appreciate the value of what they have. I worry about them. Unless they can gain some understanding and capture some feeling for sacred things, they are at risk of eventually losing all that matters most. You are Saints of the great latter-day dispensation—look the part.

My first real encounter with conservative evangelicals did not go well for them or for me. Serving as my seminary's faculty adviser to the InterSeminary Movement (ISM), I led a small delegation to a large regional meeting of the ISM students at the Southewestern Baptist Theological Seminary (SWBTS) in Ft. Worth. SWBTS was and is the largest seminary in the nation. They were Baptist conservatives, and our delegates were ecumenical liberals. Asked to deliver a plenary address during their chapel hour before a vast audience of about a thousand students, I prepared an avant garde speech more suited for a rally than a worship service. When I entered that huge space, I faced the largest crowd I have ever addressed and felt like a goldfish in a swarm of piranhas. The president, Dr. Robert Naylor, who was a man with a gently spirit and fixed convictions, introduced me. My prepared remarks were focused on the work of Dietrich Bonhoeffer, whose prison letters were being widely read by theological student at the time. I explained and defended Bonhoeffer's concept of "religionless Christianity." Deep into a romanticized view of secularization under the tutelage of the Dutch theologian Gerardus van der Leeuw, the prevailing slogan was "Let the world set the agenda." In the austere atmosphere of that most conservative Baptist seminary, I proceeded to set forth an appeal to "worldly theology" as a new or promising basis for seminarians of different viewpoints to come together. My stated purpose was to advance Christian unity, but that's not what happened. As I finished my presentation, President Naylor rose, quieted the restless audience and expressed polite appreciation of the intent of my address. He then began extemporaneously and with genuine rhetorical elegance to take on point by point the substance of my speech. In his warm, congenial and pastoral away, he deftly refuted practically every argument I had made. After the service, with great charm President Naylor again grasped my hand warmly and expressed his gratitude for my presence on Seminary Hill. I went away feeling trounced by an aging wise man of gracious and articulate Southern culture. That encounter helped me realize that conservative evangelical thinking was capable of real intellectual force, contrary to all of my previously fixed stereotypes of it.

He was but three-and-twenty, and had only just learned what it is to love—­to love with that adoration which a young man gives to a woman whom he feels to be greater and better than himself. Love of this sort is hardly distinguishable from religious feeling. What deep and worthy love is so, whether of woman or child, or art or music. Our caresses, our tender words, our still rapture under the influence of autumn sunsets, or pillared vistas, or calm majestic statues, or Beethoven symphonies all bring with them the consciousness that they are mere waves and ripples in an unfathomable ocean of love and beauty; our emotion in its keenest moment passes from expression into silence, our love at its highest flood rushes beyond its object and loses itself in the sense of divine mystery. And this blessed gift of venerating love has been given to too many humble craftsmen since the world began for us to feel any surprise that it should have existed in the soul of a Methodist carpenter half a century ago, while there was yet a lingering after-glow from the time when Wesley and his fellow-labourer fed on the hips and haws of the Cornwall hedges, after exhausting limbs and lungs in carrying a divine message to the poor. That afterglow has long faded away; and the picture we are apt to make of Methodism in our imagination is not an amphitheatre of green hills, or the deep shade of broad-leaved sycamores, where a crowd of rough men and weary-hearted women drank in a faith which was a rudimentary culture, which linked their thoughts with the past, lifted their imagination above the sordid details of their own narrow lives, and suffused their souls with the sense of a pitying, loving, infinite Presence, sweet as summer to the houseless needy. It is too possible that to some of my readers Methodism may mean nothing more than low-pitched gables up dingy streets, sleek grocers, sponging preachers, and hypocritical jargon—­elements which are regarded as an exhaustive analysis of Methodism in many fashionable quarters. That would be a pity; for I cannot pretend that Seth and Dinah were anything else than Methodists—­not indeed of that modern type which reads quarterly reviews and attends in chapels with pillared porticoes, but of a very old-fashioned kind. They believed in present miracles, in instantaneous conversions, in revelations by dreams and visions; they drew lots, and sought for Divine guidance by opening the Bible at hazard; having a literal way of interpreting the Scriptures, which is not at all sanctioned by approved commentators; and it is impossible for me to represent their diction as correct, or their instruction as liberal. Still—­if I have read religious history aright—­faith, hope, and charity have not always been found in a direct ratio with a sensibility to the three concords, and it is possible—­thank Heaven!—­to have very erroneous theories and very sublime feelings. The raw bacon which clumsy Molly spares from her own scanty store that she may carry it to her neighbour’s child to “stop the fits,” may be a piteously inefficacious remedy; but the generous stirring of neighbourly kindness that prompted the deed has a beneficent radiation that is not lost. Considering these things, we can hardly think Dinah and Seth beneath our sympathy, accustomed as we may be to weep over the loftier sorrows of heroines in satin boots and crinoline, and of heroes riding fiery horses, themselves ridden by still more fiery passions.

his undergraduate degrees in English and creative writing from the University of North Carolina–Chapel Hill, publishing his first two novels within five years of graduation. Since then he has published eight additional novels as well as multiple

was improving the lives of the current residents and laying the groundwork for generations to come. The CityForge founders had come up with the idea while they were undergraduates at UNC-Chapel Hill, and after graduating this past May, they had set out to make their concept a reality. They had spent the summer promoting their startup and raising money from friends, family, and passionate supporters. They used the funds for their trip to Kenya, where they planned to document every stop along the way—and identify their first “CityForge villages.” And, for reasons that remained unclear to Peyton, the two boys had made a

The Lake is young as natural lakes go, no more than four thousand years old, and it is simpler to say what did not form it than to say what did.

Until 1839 South Mills was New Lebanon, named by Bible-minded people inspired by the great stately Atlantic white cedars, or juniper, that throve in vast stretches of the Swamp all around them.

Could you go to that log?” I asked him. “No,” he said, admitting the changes in the landscape and in himself, “I couldn’t find that log today.

Master Clement, how far dost thou make it to Higham-on-the-Way?" "A matter of forty miles," said the Chapman; "because, as thou wottest, if ye ride south from hence, ye shall presently bring your nose up against the big downs, and must needs climb them at once; and when ye are at the top of Bear Hill, and look south away ye shall see nought but downs on downs with never a road to call a road, and never a castle, or church, or homestead: nought but some shepherd's hut; or at the most the little house of a holy man with a little chapel thereby in some swelly of the chalk, where the water hath trickled into a pool; for otherwise the place is waterless." Therewith he took a long pull at the tankard by his side, and went on:

It's Friday night in Winston Salem: Vernon Glenn tells it like it is about the city's wealthy establishment and its invisible underbelly. In this tongue-in-cheek morality tale, the wages of sin are lightened by Edward F. V. Tyrell, Esq., who slyly maneuvers between both worlds. Glenn's vividly painted characters reflect James Lee Burke's murky demimonde, Walker Percy's detached Southern aristocracy, and Michael Malone's wry humor.

Have you ever prayed in a place where a great battle between good and evil, light and darkness, had been fought? I felt it in a chapel in Bolivia-that the very chapel where I prayed had been prepared by the faithful ones who had prayed there before me. I again experienced it while praying in a place readied for discerning, when I first visited the home of Marthe Robin (1902-81), who was born, lived, and died in a simple farmhouse on a hill not far from the small town of Chateauneuf-de-Galaure in France....I find it easier to pray in places where people have prayed long before, and harder to pray in places where seldom a prayer has been uttered....In an empty train compartment, a hotel room, or even a quiet study, there often seems to be a spirit that holds me back. I could have stayed and prayed for many hours in Marthe's room. Seldom have I felt such inner peace.

I did not turn around again. I heard their enormous sneakers scuffing the tile and I kept a measured pace as I pressed out the doors and walked down the hill toward Chapel and class, moving the way every bullied child in history has ever walked, eyes stinging, back on fire, wishing to vanish into another world.

Little gods Heresy: Bishop Earl Paulk (1927-2009) was a founding member of the New Apostolic Reformation. He is the former pastor of the Cathedral of Chapel Hill in Decatur, Georgia (1). He writes in The Wounded Body of Christ, that the Church’s goal is to incarnate Christ so we can bring Him back. He says Jesus was the incarnation of God from the past, but the Church is “the only Christ, the only incarnation of God in the world today (2).” “We are the essence of God, His ongoing incarnation in the world (3).” He says we are little gods, “Just as dogs have puppies and cats have kittens, so God has little gods.” Bishop Paulk states that when God said, “Let us make man in our image,’ he created us as little gods….” He says the Church cannot manifest the Kingdom of God until they start acting like gods (4). Finally, he states “We are ‘little gods,’ whether we admit it or not (5).” References: 1. White, Gail. “Sex Charges cast pall on Bishop Paulk.” Atlanta Constitutional Journal. 08-31-2007. 2. Paulk, Earl. The Wounded Body of Christ. 2nd ed., K Dimension Publishers, 1985, pp. 92-95. 3. Paulk, Earl. Thrust in the Sickle and Reap. K Dimension Publishers, 1986, pp. 132, 70. 4. Paulk, Earl. Satan Unmasked. K Dimension Publishers, 1984, pp. 96-97. 5. Paulk, Earl. Held up in the Heavens Until... God's Strategy for Planet Earth. K Dimension Publishers, 1985, p. 171.

La investigación es una necesidad continua y la savia de la buena conservación.

Those dark and silent hills provided a suitable prayer chapel for the Son of God

Lewis! Stop throwing stones! I don't believe you've listened to a single word I've been saying!" "Yes, I have. You were talking about jugs. I'm listening. I'm listening to you and a dozen other things as well." "There aren't a dozen other things. There's only the chapel bell, and some men shouting in the boats down on the quay... and a dog barking, and some ducks in the garden below." "Not bad! You've missed about fifty larks in the sky, and the grasshoppers all round us, and a car changing gear on the hill, and the oars in the rowlocks of that boat putting out, and the children playing, and the goat bells away on the hill behind us, and I think I can hear a smity." "What a babel it sounds! I'd have said it was a quiet evening." "So it is. It's so quiet that you can hear every sound in it.

I’m afraid of getting older by doing the same thing day in and day out, and putting off my wants and dreams for a tomorrow that never comes.

THE story of Mr. Knill’s prophesying that I should preach the gospel in Rowland Hill’s Chapel, and to the largest congregations in the world, has been regarded by many as a legend, but it was strictly true.

Researchers at Brigham Young University and the University of North Carolina at Chapel Hill pooled data from 148 studies on health outcomes and its correlation to social relationships. They gathered every research paper on the topic they could find, involving more than 300,000 men and women across the developed world. They found that people with poor social connections had on average 50 percent higher odds of dying earlier (about 7.5 years earlier) than people with robust social ties. That difference in longevity is about as large as the mortality difference between smokers and non-smokers. And it is larger than any health risks associated with many other well-known lifestyle factors such as lack of exercise and obesity.

neurosurgeon. I graduated from the University of North Carolina at Chapel Hill in 1976 with a major in chemistry and earned my M.D. at Duke University Medical School in 1980. During my eleven years of medical school and residency training at Duke as well as Massachusetts General Hospital and Harvard, I focused on neuroendocrinology, the study of the interactions between the nervous system and the endocrine system—the series of glands that release the hormones that direct most of your body’s activities. I also spent two of those eleven years investigating how blood vessels in one area of the brain react pathologically when there is bleeding into it from an aneurysm—a syndrome known as cerebral vasospasm. After completing a fellowship in cerebrovascular neurosurgery in Newcastle-Upon-Tyne in the United Kingdom, I spent fifteen years on the faculty of Harvard Medical School as an associate professor of surgery, with a specialization in neurosurgery. During those years I operated on countless patients, many of them with severe, life-threatening brain conditions.

More evidence against abstinence-only programs may be gleaned from the 2013 National Longitudinal Study of Adolescent Health published in the British Medical Journal and conducted by researchers at the University of North Carolina at Chapel Hill between 1995 and 2009 on more than seventy-eight hundred women; remarkably, it was discovered that 0.5 percent—or one in two hundred—of adolescent girls had reported that they’d become pregnant without sex. Are

true passion: writing fiction. He grew up in a small town in North Carolina and attended UNC-Chapel Hill, where he founded his first company with one of his childhood friends. He currently lives in Raleigh, North Carolina and would love to hear

attended UNC-Chapel Hill, where he founded his first company with one of his childhood friends. He currently lives in Parkland, Florida and would love to hear from you…

The first mile was torture. I passed beneath the massive stone arch at the entrance to the school, pulled off the road and threw up. I felt better and ran down the long palm-lined drive to the Old Quad. Lost somewhere in the thicket to my left was the mausoleum containing the remains of the family by whom the university had been founded. Directly ahead of me loomed a cluster of stone buildings, the Old Quad. I stumbled up the steps and beneath an archway into a dusty courtyard which, with its clumps of spindly bushes and cacti, resembled the garden of a desert monastery. All around me the turrets and dingy stone walls radiated an ominous silence, as if behind each window there stood a soldier with a musket waiting to repel any invader. I looked up at the glittering facade of the chapel across which there was a mosaic depicting a blond Jesus and four angels representing Hope, Faith, Charity, and, for architectural rather than scriptural symmetry, Love. In its gloomy magnificence, the Old Quad never failed to remind me of the presidential palace of a banana republic. Passing out of the quad I cut in front of the engineering school and headed for a back road that led up to the foothills. There was a radar installation at the summit of one of the hills called by the students the Dish. It sat among herds of cattle and the ruins of stables. It, too, was a ruin, shut down for many years, but when the wind whistled through it, the radar produced a strange trilling that could well be music from another planet. The radar was silent as I slowed to a stop at the top of the Dish and caught my breath from the upward climb. I was soaked with sweat, and my headache was gone, replaced by giddy disorientation. It was a clear, hot morning. Looking north and west I saw the white buildings, bridges and spires of the city of San Francisco beneath a crayoned blue sky. The city from this aspect appeared guileless and serene. Yet, when I walked in its streets what I noticed most was how the light seldom fell directly, but from angles, darkening the corners of things. You would look up at the eaves of a house expecting to see a gargoyle rather than the intricate but innocent woodwork. The city had this shadowy presence as if it was a living thing with secrets and memories. Its temperament was too much like my own for me to feel safe or comfortable there. I looked briefly to the south where San Jose sprawled beneath a polluted sky, ugly and raw but without secrets or deceit. Then I stretched and began the slow descent back into town.

Now he laughs for real, cackling with the wicked innocence of the bright and easily bored. Staff Sergeant David Dime is a twenty-four-year-old college dropout from North Carolina who subscribes to the Wall Street Journal, the New York Times, Maxim, Wired, Harper’s, Fortune, and DicE Magazine, all of which he reads in addition to three or four books a week, mostly used textbooks on history and politics that his insanely hot sister sends from Chapel Hill. There are stories that he went to college on a golf scholarship, which he denies. That he was a star quarterback in high school, which he claims not to remember, though one day a football surfaced at FOB Viper, and Dime, caught up in the moment, perhaps, nostalgia triggering some long-dormant muscle memory, uncorked a sixty-yard spiral that sailed over Day’s head into the base motor pool.

If we look at all metropolitan areas, rather than just the large ones, Durham–Chapel Hill, Bloomington, and Ann Arbor—all college towns—climb into the top five for segregation of the working class away from the non–working class. That

The academic is sharing in the bourgeois’ loot, in a hundred little ways. And the peasant understands necessity as something that transcends mortality. To be in community with that peasant, the Chapel Hill academic will have to commit class suicide.

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

With a fine ironic twist, many a master and mistress thus managed to turn the trauma and financial loss of black freedom into deliverance from the chains that had bound them to their black folk. Cornelia Spencer, a prominent resident of Chapel Hill and a future educator, hailed emancipation for the benefits it would bestow upon all whites; slavery, she insisted, had been “an awful drag” on the proper development of the South. “And because I love the white man better than I do the black, I am glad they are free.” Nor could she help but add, “And now I wish they were all in—shall I say Massachusetts?—or Connecticut? Poor things! We are doing what we can for them.

Dr. Ralph Baric, the gain-of-function guru, was the American darling of both NIAID and the Defense Advanced Research Project Agency (DARPA). His lab at UNC–Chapel Hill received $726,498 from the Gates Foundation for using recombinant dengue viruses to advance dengue vaccine development. Originating in February 2015, the three-year grant was scheduled to conclude early in 2018.116

But you don’t give a damn—” “And less than a fuck.

Pick up any photograph of Ted Williams in 1943 and there’s a good chance you’ll see him seated on a footlocker beside Babe Ruth or perched on a chipped cement wall wearing a jersey stitched with dark blue Navy insignia. Many of those photographs were taken while he was training in Chapel Hill and they tell a story about the summer Ted changed.

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Giddings qtd. in Jonathan H. Earle, Jacksonian Antislavery and the Politics of Free Soil, 1824– 1854 (Chapel Hill: University of North Carolina Press, 2004), 183. See also Daniel Walker Howe, The Political Culture of the American Whigs (rpt., Chicago: University of Chicago Press, 1984), 173; Corey Brooks, “Building an Antislavery House: Political Abolitionists and the U.S. Congress,” Ph.D. diss., University of California–Berkeley, 2010.

fantastic, rather like flying very slowly through the warm air. After that he went out on a Jet-Ski a couple of times, snorkelled for half an hour and then changed into shorts, polo shirt and deck shoes, put his wet swimming shorts into his rucksack and made his way up to the Ocean Hill. It was still only half-past twelve, far too early to appear for lunch. The rich lunched late. He went into the bar, got himself a glass of iced water and wandered outside to explore the grounds. They were spectacular, terraced gardens, complete with statues, lush green lawns, brilliant flowers, a great swathe of tennis courts, a large lake and what looked like a chapel. ‘Incredible, isn’t it?’ It was Bibi. ‘Hi. I saw you wandering round the courts. Tim and I were contemplating a game, but the standard seemed a little high. McEnroe was the last person to play here. Oh, and Gerulaitis.’ ‘Sounds challenging,’ said Joel, laughing. ‘Just a little bit. What are you doing now? Timmy’s gone to change.’ ‘Oh, just exploring.’ ‘Oh, OK. Well, I’ll maybe see you by the pool. That’d be nice.’ ‘Indeed.’ She smiled at him; she was the same height as he was. Her eyes lingered, rather pointedly, on his mouth. Confusing. Very confusing. ‘I’ll see you later then,’ she said. ‘Oh look, there’s Timmy coming now.’ And she leaned towards him and kissed him briefly, but quite firmly, on the mouth. ‘Tell me,’ said Joel to Allinson when he had greeted him, ‘what on earth is that place

John, I just don’t understand why you are doing this,” she said. “You are going to go to hell.” “Mom, I am not going to hell,” John said. “Just Chapel Hill.