Dumb Anime Quotes

We call them dumb animals, and so they are, for they cannot tell us how they feel, but they do not suffer less because they have no words.

Military men are just dumb, stupid animals to be used as pawns in foreign policy.

Power of generalizing gives men so much the superiority in mistake over the dumb animals.

Hi! handsome hunting man Fire your little gun. Bang! Now the animal is dead and dumb and done. Nevermore to peep again, creep again, leap again, Eat or sleep or drink again. Oh, what fun!

I ain't no Psy, Ms. Aleine, but even us dumb animals know when two people start exchanging thoughts, something's going on." She narrowed her eyes at his smug tone. "It was a coincidence." "Baby, when I think about my body, I don't focus on my cock.

Platypus? I thought it was pronounced platymapus. Has it always been pronounced platypus?

It is just like man's vanity and impertinence to call an animal dumb because it is dumb to his dull perceptions.

Nature makes only dumb animals. We owe the fools to society.

When a man is kind to dumb animals, I always say he has got some good in him.

It struck me that the chief obstacle to marital contentment was this perpetual gulf between the well-founded, commendable pessimism of women and the sheer dumb animal optimism of men, the latter a force more than any other responsible for the lamentable state of the world.

...as my eyes grew accustomed to the light, details of the room within emerged slowly from the mist, strange animals, statues, and gold - everywhere the glint of gold. For the moment - an eternity it must have seemed to the others standing by - I was struck dumb with amazement, and when Lord Carnarvon, unable to stand the suspense any longer, inquired anxiously, 'Can you see anything?' it was all I could do to get out the words, 'Yes, wonderful things.

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

To an eagle or to an owl or to a rabbit, man must seem a masterful and yet a forlorn animal; he has but two friends. In his almost universal unpopularity he points out, with pride, that these two are the dog and the horse. He believes, with an innocence peculiar to himself, that they are equally proud of this alleged confraternity. He says, 'Look at my two noble friends -- they are dumb, but they are loyal.' I have for years suspected that they are only tolerant.

It is just like man's vanity and impertinence to call an animal dumb because it is dumb to his dull perceptions. Heaven is by favor; if it were by merit your dog would go in and you would stay out. Of all the creatures ever made he (man) is the most detestable. Of the entire brood, he is the only one...that possesses malice. He is the only creature that inflicts pain for sport, knowing it to be pain. The fact that man knows right from wrong proves his intellectual superiority to the other creatures; but the fact that he can do wrong proves his moral inferiority to any creature that cannot.

Some people are born with a vital and responsive energy. It not only enables them to keep abreast of the times; it qualifies them to furnish in their own personality a good bit of the motive power to the mad pace. They are fortunate beings. They do not need to apprehend the significance of things. They do not grow weary nor miss step, nor do they fall out of rank and sink by the wayside to be left contemplating the moving procession. Ah! that moving procession that has left me by the road-side! Its fantastic colors are more brilliant and beautiful than the sun on the undulating waters. What matter if souls and bodies are failing beneath the feet of the ever-pressing multitude! It moves with the majestic rhythm of the spheres. Its discordant clashes sweep upward in one harmonious tone that blends with the music of other worlds--to complete God's orchestra. It is greater than the stars--that moving procession of human energy; greater than the palpitating earth and the things growing thereon. Oh! I could weep at being left by the wayside; left with the grass and the clouds and a few dumb animals. True, I feel at home in the society of these symbols of life's immutability. In the procession I should feel the crushing feet, the clashing discords, the ruthless hands and stifling breath. I could not hear the rhythm of the march. Salve! ye dumb hearts. Let us be still and wait by the roadside.

I suppose the fundamental distinction between Shakespeare and myself is one of treatment. We get our effects differently. Take the familiar farcical situation of someone who suddenly discovers that something unpleasant is standing behind them. Here is how Shakespeare handles it in "The Winter's Tale," Act 3, Scene 3: ANTIGONUS: Farewell! A lullaby too rough. I never saw the heavens so dim by day. A savage clamour! Well may I get aboard! This is the chase: I am gone for ever. And then comes literature's most famous stage direction, "Exit pursued by a bear." All well and good, but here's the way I would handle it: BERTIE: Touch of indigestion, Jeeves? JEEVES: No, Sir. BERTIE: Then why is your tummy rumbling? JEEVES: Pardon me, Sir, the noise to which you allude does not emanate from my interior but from that of that animal that has just joined us. BERTIE: Animal? What animal? JEEVES: A bear, Sir. If you will turn your head, you will observe that a bear is standing in your immediate rear inspecting you in a somewhat menacing manner. BERTIE (as narrator): I pivoted the loaf. The honest fellow was perfectly correct. It was a bear. And not a small bear, either. One of the large economy size. Its eye was bleak and it gnashed a tooth or two, and I could see at a g. that it was going to be difficult for me to find a formula. "Advise me, Jeeves," I yipped. "What do I do for the best?" JEEVES: I fancy it might be judicious if you were to make an exit, Sir. BERTIE (narrator): No sooner s. than d. I streaked for the horizon, closely followed across country by the dumb chum. And that, boys and girls, is how your grandfather clipped six seconds off Roger Bannister's mile. Who can say which method is superior?" (As reproduced in Plum, Shakespeare and the Cat Chap )

Look at me, I'm not worthy of your anger, I'm nothing but a dumb animal who can't prevent the noisy symptoms of his decay, so don't waste your time with me, don't dirty your hands by hitting me, just try to put up with the fact that I exist. I'm not asking you to like me, I know that's impossible, because I'm not likeable, but at least do me the kindness of despising me enough to ignore me

I think Willim Shakespeare was the wisest human being I ever heard of. To be perfectly frank though, that's not saying much. We are impossibly conceited animals, and actually dumb as heck. Ask any teacher. You don't even have to ask a teacher. Ask anybody. Dogs and cats are smarter than we are.

Later, when Ged thought back upon that night, he knew that had none touched him when he lay thus spirit-lost, had none called him back in some way, he might have been lost for good. It was only the dumb instinctive wisdom of the beast who licks his hurt companion to comfort him, and yet in that wisdom Ged saw something akin to his own power, something that went as deep as wizardry. From that time forth he believed that the wise man is one who never sets himself apart from other living things, whether they have speech or not, and in later years he strove long to learn what can be learned, in silence, from the eyes of animals, the flight of birds, the great slow gestures of trees.

...we have no right to distress any of God's creatures without a very good reason; we call them dumb animals, and so they are, for they cannot tell us how they feel, but they do not suffer less because they have no words.

People are dumb, panicky, dangerous animals, and you know it. Fifteen hundred years ago, everybody knew the Earth was the center of the universe. Five hundred years ago, everybody knew the Earth was flat, and 15 minutes ago, you knew that humans were alone on this planet. Imagine what you'll know tomorrow.

Revenge and temper tantrums have absolutely no place in dog training -- you must not let training turn into a spectacle of one dumb animal hurting another.

I like eggs and bacon,” George tells me. “But”—his face clouds—“do you know that bacon is”—tears leap to his eyes—“Wilbur?” Mrs. Garrett sits down next to him immediately. “George, we’ve been through this. Remember? Wilbur did not get made into bacon.” “That’s right.” I bend down too as wetness overflows George’s lashes. “Charlotte the spider saved him. He lived a long and happy life—with Charlotte’s daughters, um, Nelly and Urania and—” “Joy,” Mrs. Garrett concludes. “You, Samantha, are a keeper. I hope you don’t shoplift.”I start to cough. “No. Never.” “Then is bacon Babe, Mom? Is it Babe?”“No, no, Babe’s still herding sheep. Bacon is not Babe. Bacon is only made from really mean pigs,George.” Mrs. Garrett strokes his hair, then brushes his tears away.“Bad pigs,” I clarify.“There are bad pigs?” George looks nervous. Oops.“Well, pigs with, um, no soul.” That doesn’t sound good either. I cast around for a good explanation. “Like the animals that don’t talk in Narnia.” Dumb. George is four. Would he know Narnia yet? He’s still at Curious George.But understanding lights his face. “Oh. That’s okay then. ’Cause I really like bacon.

What are you going to do? (Angelia) I ought to rip your throat out. But lucky for you, I’m just a dumb animal and killing for revenge isn’t in my nature. Killing to protect myself and those in my pack is another story. You’d do well to remember that. (Fury)

My anger is ebbing away now, replace with a crazy grief for the stupid, dumb, trysting animal, who was running too fast and didn't look where it was going and still -even after its leg was scissored in the trap- believed it might escape. Stupid, stupid, stupid.

Among other objections to the image of me was that I hated animals. I still do. I have enough dumb friends without them.

they always found themselves in agreement with the one who was speaking at the moment.

Until recently, I believed all horses were alike. They’ve been giant, four-footed animals with ugly dispositions and alarmingly large teeth for so long that it’s a bit startling to notice how different they are from each other. Mara’s mare, for instance, is a chestnut bay except for a wide white blaze down her nose that makes her seem perpetually surprised. My huge plodding mount is a dark brown near to black creature, with the most unruly mane I’ve ever seen. Her shaggy forelock covers her right eye and reaches almost to her mouth. Mara’s mare head-butts her in the chest. Grinning, Mara plants a kiss between her wide, dumb eyes, then murmurs something. “Have you named her?” I ask. “Yes! Her name is Jasmine.” I grimace. “But jasmine is such a sweet, pretty flower.” Mara laughs. “Have you named yours?” “Her name is Horse.” She rolls her eyes. “If you want to get along with your mount you have to learn each others’ languages. That means starting with a good name.” “All right.” I pretend to consider. “What about Imbecile? Or Poops A Lot?

I was thinking about people," said Polynesia." People make me sick. They think they're so wonderful. The world has been going on now for thousands of years, hasn't it? And the only thing in animal language that people have learned to understand is that when a dog wags his tail he means 'I'm glad'! It's funny isn't it? You are the very first man to talk like us. Oh, sometimes people annoy me dreadfully - such airs they put on, talking about 'the dumb animals.' Dumb! Huh! Why I knew a macaw once who could say 'Good morning' in seven different ways.

Tam Lin says rabbits give up when they're caught by coyotes," Matt said after he'd calmed enough to trust his voice. "He says they consent to die because they're animals and can't understand hope. Hit humans are different.. They fight against death no matter how bad things seem, and sometimes, even when everything's against them, they win." "Yeah. About once in a million years," said Chacho. "Twice in a million," said Matt. "There's who of us." "You are one dumb bunny," said Chacho, but he stopped crying.

I’m an animal! he exulted. I’m a dumb, stupid animal and I’m going to drink!

The Fairies called it a paw because they wanted to believe I was an animal-and not the sort of animal that discusses junkyard philosophy and enjoys Turkish coffee and knows Bone Magic and holds down a mortgage, no, the kind you can cut up for meat and only feel bad about it on Fridays. It's easier to use somebody if you can think of them as mute and dumb and made for your pleasure.

There were billions of conscientious body cells oxidating away day and night like dumb animals at their complicated job of keeping him alive and healthy, and every one was a potential traitor and foe.

Cruelty to dumb animals is one of the distinguishing vices of low and base minds. Wherever it is found, it is a certain mark of ignorance and meanness; a mark which all the external advantages of wealth, splendour, and nobility, cannot obliterate. It is consistent neither with learning nor true civility.

It is a cruel thing to do, to cage such a beautiful, passionate animal as if it was only a dumb beast, but humans do so all too often. They even cage themselves, though their bars are made of society, not of steel.

It feels as if my life is moving forward at two separate speeds, one at the usual pace, with its predictable rhythms and familiar inhabitants, and the other rushing ahead, a blur of color and sound and sensation. It's clear to me now that for twenty years I have gone through the motions of each day like a dumb animal, neither daring to hope for a different kind of life nor even knowing enough to desire one.

(on the word "fuck") 'Oh, come on, Mum,' I sighed at her protest. 'It's just an old Anglo-Saxon word for the female organ which has been adopted by an inherently misogynist language as a negative epithet. It's the same as "fuck", it basically means the same as copulate, but the latter is perfectly acceptable. Why? Because copulate has its roots in Latin and Latin reminds us that we are a sophisticated, learned species, not the rutting animals that these prehistoric grunts would have us appear to be, and isn't that really the issue here? We don't want to admit that we are essentially animals? We want to distinguish ourselves from the fauna with grand conceits and elaborate language; become angels worthy of salvation, not dumb creatures consigned to an earthly, terminal end. It's just a word, Mum; a sound meaning a thing; and your disgust is just denial of a greater horror: that our consciousness is not an indication of our specialness but the terrifying key to knowing how truly insignificant we are.' She told me to got fuck myself.

I tell you this. As war becomes dishonored and its nobility called into question those honorable men who recognize the sanctity of blood will become excluded from the dance, which is the warrior's right, and thereby will the dance become a false dance and the dancers false dancers. And yet there will be one there always who is a true dancer and can you guess who that might be? You aint nothin. You speak truer than you know. But I will tell you. Only that man who has offered himself up entire to the blood of war, who has been to the floor of the pit and seen horror in the round and learned at last that it speaks to his innermost heart, only that man can dance. Even a dumb animal can dance. The judge set the bottle on the bar. Hear me, man, he said. There is room on the stage for one beast and one alone. All others are destined for a night that is eternal and without name. One by one they will step down into the darkness before the floodlamps. Bears that dance, bears that dont.

It may well be that we, spectators, who are not divinely gifted as athletes, are the only ones able truly to see, articulate, and animate the experience of the gift we are denied. And that those who receive and act out the gift of athletic genius must, perforce, be blind and dumb about it -- and not because blindness and dumbness are the price of the gift, but because they are its essence.

I don't know if I wanna eat cheese made from sheep. I feel like we need to talk about dairy in general. Who is the first guy who decided to squeeze the thing hanging off an animal and drink whatever came out? Because you KNOW it was a guy - a woman would never be that dumb. Do you think he was dared to do it by his caveman friends? Like, they started with cattle, and then worked their way to a sabertooth...

Not speaking and speaking are both human ways of being in the world, and there are kinds and grades of each. There is the dumb silence of slumber or apathy; the sober silence that goes with a solemn animal face; the fertile silence of awareness, pasturing the soul, whence emerge new thoughts; the alive silence of alert perception, ready to say, “This… this…”; the musical silence that accompanies absorbed activity; the silence of listening to another speak, catching the drift and helping him be clear; the noisy silence of resentment and self-recrimination, loud and subvocal speech but sullen to say it; baffled silence; the silence of peaceful accord with other persons or communion with the cosmos.

I howl like a wounded animal, but there’s no one to rescue me. I am the dumb lamb that wandered from the fold, and I’ve stumbled into the razor teeth of a hunter’s trap.

Time does not really exist without unrest; it does not exist for dumb animals who are absolutely without anxiety. —Kierkegaard

It’s clear to me now that for twenty years I have gone through the motions of each day like a dumb animal, neither daring to hope for a different kind of life nor even knowing enough to desire one.

The typical capitalists are lovers of power rather than sensual indulgence, but they have the same tendency to crush and to take tribute that the cruder types of sensualism possess. The discipline of the capitalist is the same as that of the frugalist. He differs from the latter in that he has no regard for the objects through which productive power is acquired. HE does not hesitate to exploit natural resources, lands, dumb animals and even his fellowman. Capital to such a man is an abstract fund, made up of perishable elements which are quickly replaced… The frugalist…stands in marked contrast to the attitude of the capitalist. The frugalist takes a vital interest in his tools, in his land, and in the goods he produces. He has a definite attachment to each. He dislikes to see an old coat wear out, an old wagon break down, or an old horse go lame. He always thinks of concrete things, wants them and nothing else. He desires not land, but a given farm, not horses or cattle and machines, but particular breeds and implements; not shelter, but a home…. He rejects as unworthy what is below standard and despises as luxurious what is above or outside of it. Dominated by activities, he thinks of capital as a means to an end.

Why was it so easy for a dumb animal to find peace and happiness in this world, while human beings created wars so they could hack at one another, spending untold hours thinking up new ways to inflict harm?

You had years of medical knowledge behind you, scores of experts beside you, and still you chose to run like dumb animals, useless and panicked, to infect the world that you were so sure existed to obey you.

To hell with you. You just don't want to admit it. Those people, they're animals. They want to see someone's brains on the road, that's why they turn out. They'd just as soon see yours." "That isn't the point," McVries said calmly. "Didn't you say you went to see the Long Walk when you were younger?" "Yes, when I didn't know any better!" "Well, that makes it okay, doesn't it?" McVries uttered a short, ugly-sounding laugh. "Sure they're animals. You think you just found out a new principle? Sometimes I wonder just how naive you really are. The French lords and ladies used to screw after the guillotinings. The old Romans used to stuff each other during the gladiatorial matches. That's entertainment, Garraty. It's nothing new." He laughed againd. Garraty stared at him, fascinated. [...] "Death is great for the appetites," McVries said. [...] "But even that's not the real point of this little expedition, Garraty. The point is, they're the smart ones. They're not getting thrown to the lions. They're not staggering along and hoping they won't have to take a shit with two warnings against them. You're dumb, Garraty. You and me and Pearson and Barkovitch and Stebbins, we're all dumb. Scramm's dumb because he thinks he understands and he doesn't. Olson's dumb because he understood too much too late. They're animals, all right. But why are you so goddam sure that makes us human beings?" He paused, badly out of breath. [...] "Then why are you doing it? Garraty asked him. "If you know that much, and if you're that sure, why are you doing it?" "The same reason we're all doing it," Stebbins said. He smiled gently, almost lovingly. His lips were a little sun-parched; otherwise, his face was still unlined and seemingly invincible. "We want to die, that's why we're doing it. Why else, Garraty? Why else?

Oh, I know, I know, she was a sweet girl, a simple country girl; everyone told me that, both then and since. But I could not forgive her animal dumbness - worse, her rank sensuality, easy as any cow's, and like her dumpling breasts, quite irresistable to men - while those of us whom God has made to think and feel, who are strung out like harps along the wires of our own nature, why, we are rarer than music and must content ourselves with smaller audiences.

A stydy today of the products of the animated cartoon industry of the twenties, thirties and forties would yield the following theology: 1. People are animals. 2. The body is mortal and subject to incredible pain. 3. Life is antagonistic to the living. 4. The flesh can be sawed, crushed, frozen, stretched, burned, bombed, and plucked for music. 5. The dumb are abused by the smart and the smart are destroyed by their own cunning. 6. The small are tortured by the large and the large destroyed by their own momentum. 7. We are able to walk on air, but only as long as our illusion supports us.

The term ‘female’ is derogatory not because it emphasises woman’s animality, but because it imprisons her in her sex; and if this sex seems to man to be contemptible and inimical even in harmless dumb animals, it is evidently because of the uneasy hostility stirred up in him by woman. Nevertheless he wishes to find in biology a justification for this sentiment. The word female brings up in his mind a saraband of imagery – a vast, round ovum engulfs and castrates the agile spermatozoan; the monstrous and swollen termite queen rules over the enslaved males; the female praying mantis and the spider, satiated with love, crush and devour their partners; the bitch in heat runs through the alleys, trailing behind her a wake of depraved odours; the she-monkey presents posterior immodestly and then steals away with hypocritical coquetry; and the most superb wild beasts – the tigress, the lioness, the panther – bed down slavishly under the imperial embrace of the male. Females sluggish, eager, artful, stupid, callous, lustful, ferocious, abased – man projects them all at once upon woman.

In fact, the laboratory may be the greatest friend to dumb animals. As science advances, the lives of animals will improve as we depend less and less on their labor and no longer ignore their conditions in order to improve ours. You know, there is much to learn from animals if we are ever to be truly industrial creatures. The beaver is the finest builder of bridges and the silkworm a better weaver than any man or woman. God gave industry perfectly to the caterpillar while we must learn our arts. That is technology--our way to become closer to being like animals.

As I sat there, the town clock struck twelve, and the sound reminded me of the legend, which affirms that all dumb animals are endowed with speech for one hour after midnight on Christmas Eve, in memory of the animals who lingered near the manger when the blessed Christ Child was born.

Walk on became her credo; she repeated it to herself every morning upon deciding to get up and exist for one more day. Her days began before dawn, when the birds started arguing. Tess would eat whatever scrap of food she had left and listen to animated avian conversation all around her. Birdsong was a language, unquestionably. She could discern calls and answers, aggression and capitulation and seduction. Warnings. Rapture. She wondered how long it would take to learn such a language without the advantages she’d had with Pathka. If you’d paid as much attention to family and duty as you paid to dumb animals, said her mother’s voice in her mind, you might not have been such a disappointing daughter. That kind of thought was her cue to get going. “Walking on now,” Tess told Mama-in-her-head, kicking dirt over last night’s ashes. “I think I’ll live one more day.

you say that other species are too dumb to believe in gods but we’re so advanced and technological that we believe in a super natural story of supreme beings that was thought up thousands of years ago by our primitive ancestors who thought that the sun and planets revolved around the earth, who believed that the gods looked down upon us through windows in the heavens, that is to say, stars, so, yes, we’re so advanced that we believe in something that is so clearly fantastical that it’s possible that these ‘dumb animals’ you speak of so derogatively, just might be more intelligent than us.

The land and sea, the animals, fishes, and birds, the sky of heaven and the orbs, the forests, mountains, and rivers, are not small themes … but folks expect of the poet to indicate more than the beauty and dignity which always attach to dumb real objects … they expect him to indicate the path between reality and their souls.

And all the other animals began making various queer noises which are their ways of laughing and which, of course, no one has ever heard in our world. They tried at first to repress it, but Aslan said: “Laugh and fear not, creatures. Now that you are no longer dumb and witless, you need not always be grave. For jokes as well as justice come in with speech.

We're really awful animals. I mean, that dumb Barbra Streisand song, 'People who need people are the luckiest people in the world' - she's talking about cannibals. Lot's to eat.

It is just like man’s vanity and impertinence to call an animal dumb because it is dumb to his dull perceptions. —Mark Twain

The misery of a weak, helpless, dumb creature is surely one of the saddest of all the mournful sights which this world can show.

NO!” he screamed at it. “No! Don’t you see, you dumb son of a bitch? We don’t want to kill you! Can you even hear me, you fucking animal? I will put this through your goddamned neck!

-Would you wish us to invest it for you? -No, I would like you to set up a trust for dumb animals. -What kind of dumb animals do you have in mind, Miss Donahue? -Oh, stray dogs. Rats. Birds. -We could still invest it for you. Then the animals would get the income without touching the capital. -No, I don't wish to invest it. I don't want them to get rich. They might become human.

Creatures, I give you yourselves,” said the strong, happy voice of Aslan. “I give to you forever this land of Narnia. I give you the woods, the fruits, the rivers. I give you the stars and I give you myself. The Dumb Beasts whom I have not chosen are yours also. Treat them gently and cherish them but do not go back to their ways lest you cease to be Talking Beasts. For out of them you were taken and into them you can return. Do not so.” “No, Aslan, we won’t, we won’t,” said everyone. But one perky jackdaw added in a loud voice, “No fear!” and everyone else had finished just before he said it so that his words came out quite clear in a dead silence; and perhaps you have found out how awful that can be—say, at a party. The Jackdaw became so embarrassed that it hid its head under its wing as if it were going to sleep. And all the other animals began making various queer noises which are their ways of laughing and which, of course, no one has ever heard in our world. They tried at first to repress it, but Aslan said: “Laugh and fear not, creatures. Now that you are no longer dumb and witless, you need not always be grave. For jokes as well as justice come in with speech.

Why the ancient rishis selected the cow for apotheosis is obvious to me. The cow in India was the best comparison; she was the giver of plenty. Not only did she give milk, but she also made agriculture possible. The cow is a poem of pity; one reads pity in the gentle animal. She is the second mother to millions of mankind. Protection of the cow means protection of the whole dumb creation of God.

The avatar smiled silkily as it leaned closer to him, as though imparting a confidence. "Never forget I am not this silver body, Mahrai. I am not an animal brain, I am not even some attempt to produce an AI through software running on a computer. I am a Culture Mind. We are close to gods, and on the far side. "We are quicker; we live faster and more completely than you do, with so many more senses, such a greater store of memories and at such a fine level of detail. We die more slowly, and we die more completely, too. Never forget I have had the chance to compare and contrast the ways of dying. [...] "I have watched people die in exhaustive and penetrative detail," the avatar continued. "I have felt for them. Did you know that true subjective time is measured in the minimum duration of demonstrably separate thoughts? Per second, a human—or a Chelgrian—might have twenty or thirty, even in the heightened state of extreme distress associated with the process of dying in pain." The avatar's eyes seemed to shine. It came forward, close to his face by the breadth of a hand. "Whereas I," it whispered, "have billions." It smiled, and something in its expression made Ziller clench his teeth. "I watched those poor wretches die in the slowest of slow motion and I knew even as I watched that it was I who'd killed them, who at that moment engaged in the process of killing them. For a thing like me to kill one of them or one of you is a very, very easy thing to do, and, as I discovered, absolutely disgusting. Just as I need never wonder what it is like to die, so I need never wonder what it is like to kill, Ziller, because I have done it, and it is a wasteful, graceless, worthless and hateful thing to have to do. "And, as you might imagine, I consider that I have an obligation to discharge. I fully intend to spend the rest of my existence here as Masaq' Hub for as long as I'm needed or until I'm no longer welcome, forever keeping an eye to windward for approaching storms and just generally protecting this quaint circle of fragile little bodies and the vulnerable little brains they house from whatever harm a big dumb mechanical universe or any conscience malevolent force might happen or wish to visit upon them, specifically because I know how appallingly easy they are to destroy. I will give my life to save theirs, if it should ever come to that. And give it gladly, happily, too, knowing that trade was entirely worth the debt I incurred eight hundred years ago, back in Arm One-Six.

But how different! Hers was the pale worn face of an invalid, cut off from air, light, freedom. His was the warm ruddy face of a young animal; instinct with health and energy. Broken asunder, yet made in the same mould, could it be that each completed what was dormant in the other? She might have been—all that; and he—But no. Between them lay the widest gulf that can separate one being from another. She spoke. He was dumb. She was woman; he was dog. Thus closely united, thus immensely divided, they gazed at each other. Then with one bound Flush sprang on to the sofa and laid himself where he was to lie for ever after—on the rug at Miss Barrett’s feet.

I know nothing about them except that they are prisoners-of-war, and that is precisely what shakes me. Their lives are anonymous and blameless; if I knew more about them, what they are called, how they live, what their hopes and fears are, then my feelings might have a focus and could turn into sympathy. But at the moment all I sense in them is the pain of the dumb animal, the fearful melancholy of life and the pitilessness of men. - Paul Buemer

Then the two animals, crouching to the earth, bowed their heads and did worship. Sudden and magnificent, the sun's broad golden disc showed itself over the horizon facing them; and the first rays, shooting across the level water-meadows, took the animals full in the eyes and dazzled them. When they were able to look once more, the Vision had vanished, and the air was full of the carol of birds that hailed the dawn. As they stared blankly, in dumb misery deepening as they slowly realized all they had seen and all they had lost, a capricious little breeze, dancing up from the surface of the water, tossed the aspens, shook the dewy roses, and blew lightly and caressingly in their faces, and with its soft touch came instant oblivion. For this is the last best gift that the kindly demigod is careful to bestow on those to whom he has revealed himself in their helping: the gift of forgetfulness. Lest the awful remembrance should remain and grow, and overshadow mirth and pleasure, and the great haunting memory should spoil all the after-lives of little animals helped out of difficulties, in order that they should be happy and light-hearted as before.

always docile. always stud. always inept. always killing. always ugly. always dumb. always drugs. always loathing. always tragic. always lurking. always animal. always respectable. politics. always high white. always fetish black. always unpowered. always hyperbolic. always fear. always on fire. always impotent. always destruction. always spectacle. always shatter. always exacted into the perfect porn star. to bring the world to orgasm. — emotional porn (the black image industry)

Free will is never without charge and is costliest when an individual chooses selfishness and avarice over the common good. Some think animals dumb but mark the instinctive co-operation of insects while men murder and steal and tell me we are superior.

This is why the past seems perfect, a time of proportion and order, because it is immersed in speech. For animals, memory might reside as a sensation, a resonance in the nerves, or in the meat of the spine. But for humans, the past cannot be described except in words. It is nowhere else.

It is wrong that we associate the word 'dumb', especially pertaining to animals, with the inability to communicate in a common communal 'tongue' - to speak articulately, if you will... The only real universal language is LOVE - hence the only 'dumb' things in the world are those devoid of love, in any of its forms and grandeur...

If polar bears live at the North Pole, why doesn’t Santa use them to pull the sleigh?” Brogan asked, licking mustard off his thumb with the air of someone who thought they’d won the argument, which was dumb, because he never won. Embry was the uncontested champion of arguing in their house. “Are you high?” Embry asked. “Have you seen a fucking polar bear? There’s no way they’re as aerodynamic as reindeer.” “Polar bears make about as much sense as reindeer, seeing as neither of them can actually fly,” Brogan pointed out. “Polar bears are stronger, too. You’d only need half as many to get the job done.” “Polar bears aren’t pack animals. You’d never get all of them attached to the sleigh at once.” “Think how cool it would be, though. A whole troop of polar bears pulling a sleigh. There should be fire somewhere. A secondary propulsion system in case the bears get tired. Like a jet engine.” His eyes went wide with awe, presumably at his own genius. “There should be a jet engine, Embry.

I have never before considered the feelings of a cow. I suppose they must not care for us at all.’ ‘They are only dumb beasts,’ Laurence said, ‘and such thought surely beyond them. Any animal will defend its life and young, but that is not the same as being a thinking, reasoning creature.’ ‘Only, how could one be certain?’ Temeraire said. ‘After all, if one wishes to be particularly dull, one might be like that fellow Salcombe, and say that dragons are also dumb beasts. And I am quite sure the bunyips are not, though they do not seem to talk at all: they are only nasty thinking creatures. It is not very fair, though, that I should allow them to have sense because they will contrive one unpleasantness after another; what if cows are very clever, only they do not like to make a fuss about it?’ ‘If they dislike fuss enough to tolerate being eaten,’ Laurence said, with rather an amused expression, ‘surely it need not matter one way or another.’ ‘Perhaps they think they will be eaten anyway, as they are so delicious,

Later, when Ged thought back upon that night, he knew that had none had touched him when he lay thus spirit-lost, had none called him back in some way, he might have been lost for good. It was only the dumb instinctive wisdom of the beast who licks his hurt companion to comfort him, and yet in that wisdom Ged saw something akin to his own power, something that went as deep as wizardry. From that time forth he believed that the wise man is one who never sets himself apart from other living things, whether they have speech or not, and in later years he strove long to learn what can be learned, in silence, from the eyes of animals, the flight of birds, the great slow gestures of trees.

Life cannot be classified in terms of a simple neurological ladder, with human beings at the top; it is more accurate to talk of different forms of intelligence, each with its strengths and weaknesses. This point was well demonstrated in the minutes before last December's tsunami, when tourists grabbed their digital cameras and ran after the ebbing surf, and all the 'dumb' animals made for the hills.

Hope, though; now there’s a real pest. Hope doesn’t just nibble your cheese and chew holes in your skirting boards. Hope keeps you plodding on when it really is time to call it quits. Hope drags you to sixteen auditions in a single day, when there’s a nice job in your brother-in-law’s tannery just waiting for you. Hope keeps you going in Old Stairs or Paradise, even though there’s no money and nothing to eat and the landlord just took your chair and your chamber pot. Personally, I can see no great merit in simply being alive if you’re miserable and in pain, but Hope won’t let you go. She’s a tease, like bad children teasing a dumb animal, and I’ve made a point of avoiding her whenever I can. Still, sometimes she runs you down and there’s nowhere left for you to go. You can turn and fight her and lose, or let her scoop you up and turn your brain to mush. Hope against hope. We had human chains shifting those blocks with levers and rollers, through the narrow alleys where carts couldn’t go. We had shifts digging the ditch by lamplight, in the rain. And in every working party there was at least one man who cheerfully announced that it wasn’t going to work, the whole idea was stupid, the enemy’ll find a way round this in two shakes, just you see; and even he didn’t really believe it, because of Hope. Hope turns a hundred men and women ripping the skin off their hands on a coarse hemp rope into a street party. Someone tells a joke, or clowns around, or starts singing a favourite song from one of the shows, and Hope bursts through, like sappers, and next thing you know she’s everywhere, like smoke, or floodwater, or rats. We’re going to beat Ogus, she whispers in every ear, and this time it’ll be different.

No man’s good by accident. Virtue has to be learnt. Pleasure is a poor and petty thing. No value should be set on it: it’s something we share with dumb animals – the minutest, most insignificant creatures scutter after it. Glory’s an empty, changeable thing, as fickle as the weather. Poverty’s no evil to anyone unless he kicks against it. Death is not an evil. What is it then? The one law mankind has that is free of all discrimination. Superstition is an idiotic heresy: it fears those it should love: it dishonours those it worships. For what difference does it make whether you deny the gods or bring them into disrepute?’ These are things which should be learnt and not just learnt but learnt by heart. Philosophy has no business to supply vice with excuses; a sick man who is encouraged to live in a reckless manner by his doctor has not a hope of getting well.

No man’s good by accident. Virtue has to be learnt. Pleasure is a poor and petty thing. No value should be set on it: it’s something we share with dumb animals – the minutest, most insignificant creatures scutter after it. Glory’s an empty, changeable thing, as fickle as the weather. Poverty’s no evil to anyone unless he kicks against it. Death is not an evil. What is it then? The one law mankind has that is free of all discrimination. Superstition is an idiotic heresy: it fears those it should love: it dishonours those it worships. For what difference does it make whether you deny the gods or bring them into disrepute?’ These are things which should be learnt and not just learnt but learnt by heart. Philosophy has no business to supply vice with excuses; a sick man who is encouraged to live in a reckless manner by his doctor has not a hope of getting well. Notes

Does the sacred quest end with cultivating our own gardens and dwelling within our private and incommunicable experiences? Because we human beings are verbal and communal animals, we cannot remain wonder-struck and dumb. We need to say something. We are a species given to storytelling and philosophizing to explain our world. Ergo, it is pure folly to suppose we can avoid speaking about the ultimate context and meaning of our existence. We cannot simply be content with the private experience of elementary emotions and the great encompassing mystery. Our feelings demand expression. How are we to understand this perennial need to speak to G-d and about G-d even when what we say involves contradictions, paradoxes, and sacred nonsense? To communicate is to come back into the community. The hero must return from the inner journey to the common life of dialogue and engagement.

After portraying Arabs as “wild, untamable (animals) and dumb beasts of prey,” he wrote, “In the West, the nomadic Berbers… are their counterparts, and in the East, the Kurds, the Turkomans, and the Turks.”31 In short, “if taking lives and ravaging the lands of the infidel were the means by which the ends of expanding Islam were served, then the new [Turkic] converts’ traditional pleasures were now happily endowed with a pious rationale.

Among those whom you see in the garb of peace there is no peace: for a small profit any one of them will attempt the ruin of another: no one can gain anything save by another's loss. They hate the fortunate and despise the unfortunate: they grudgingly endure the great, and oppress the small: they are fired by diverse lusts: they would wreck everything for the sake of a little pleasure or plunder: they live as though they were in a school of gladiators, fighting with the same people with whom they live: it is like a society of wild beasts, save that beasts are tame with one another, and refrain from biting their own species, whereas men tear one another, and gorge themselves upon one another. They differ from dumb animals in this alone, that the latter are tame with those who feed them, whereas the rage of the former preys on those very persons by whom they were brought up.

We might call this existential paradox the condition of individuality finitude. Man has a symbolic identity that brings him sharply out of nature. He is a symbolic self, a creature with a name, a life history. He is a creator with a mind that soars out to speculate about atoms and infinity, who can place himself imaginatively at a point in space and contemplate bemusedly his own planet. This immense expansion, this dexterity, this ethereality, this self-consciousness gives to man literally the status of a small god in nature, as the Renaissance thinkers knew. Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways-the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days-that's something else.

Raphael leaned forward and lowered his voice. “Have you ever seen a lion hunt a herd?” “No.” “They are very single-minded. When a lion stalks a herd, he sneaks in close, lies down, and surveys them to choose his victim. He takes his time. The deer or buffalo have no idea he’s near. He finds his prey and then he explodes from his hiding place and grabs it. Even if another, perfectly serviceable animal ends up within his reach, he isn’t going to alter his course. He has chosen, and he would rather go hungry than change his mind. A dumb way to live, if you ask me, but that’s their nature.

It is just like man's vanity and impertinence to call an animal dumb because it is dumb to his dull perceptions. Heaven is by favor; if it were by merit your dog would go in and you would stay out. Of all the creatures ever made he (man) is the most detestable. Of the entire brood, he is the only one...that possesses malice. He is the only creature that inflicts pain for sport, knowing it to be pain. The fact that man knows right from wrong proves his intellectual superiority to the other creatures; but the fact that he can do wrong proves his moral inferiority to any creature that cannot.

Ode to the Beloved’s Hips" Bells are they—shaped on the eighth day—silvered percussion in the morning—are the morning. Swing switch sway. Hold the day away a little longer, a little slower, a little easy. Call to me— I wanna rock, I-I wanna rock, I-I wanna rock right now—so to them I come—struck-dumb chime-blind, tolling with a throat full of Hosanna. How many hours bowed against this Infinity of Blessed Trinity? Communion of Pelvis, Sacrum, Femur. My mouth—terrible angel, ever-lasting novena, ecstatic devourer. O, the places I have laid them, knelt and scooped the amber—fast honey—from their openness— Ah Muzen Cab’s hidden Temple of Tulúm—licked smooth the sticky of her hip—heat-thrummed ossa coxae. Lambent slave to ilium and ischium—I never tire to shake this wild hive, split with thumb the sweet- dripped comb—hot hexagonal hole—dark diamond— to its nectar-dervished queen. Meanad tongue— come-drunk hum-tranced honey-puller—for her hips, I am—strummed-song and succubus. They are the sign: hip. And the cosign: a great book— the body’s Bible opened up to its Good News Gospel. Alleluias, Ave Marías, madre mías, ay yay yays, Ay Dios míos, and hip-hip-hooray. Cult of Coccyx. Culto de cadera. Oracle of Orgasm. Rorschach’s riddle: What do I see? Hips: Innominate bone. Wish bone. Orpheus bone. Transubstantiation bone—hips of bread, wine-whet thighs. Say the word and healed I shall be: Bone butterfly. Bone wings. Bone Ferris wheel. Bone basin bone throne bone lamp. Apparition in the bone grotto—6th mystery— slick rosary bead—Déme la gracia of a decade in this garden of carmine flower. Exile me to the enormous orchard of Alcinous—spiced fruit, laden-tree—Imparadise me. Because, God, I am guilty. I am sin-frenzied and full of teeth for pear upon apple upon fig. More than all that are your hips. They are a city. They are Kingdom— Troy, the hollowed horse, an army of desire— thirty soldiers in the belly, two in the mouth. Beloved, your hips are the war. At night your legs, love, are boulevards leading me beggared and hungry to your candy house, your baroque mansion. Even when I am late and the tables have been cleared, in the kitchen of your hips, let me eat cake. O, constellation of pelvic glide—every curve, a luster, a star. More infinite still, your hips are kosmic, are universe—galactic carousel of burning comets and Big Big Bangs. Millennium Falcon, let me be your Solo. O, hot planet, let me circumambulate. O, spiral galaxy, I am coming for your dark matter. Along las calles de tus muslos I wander— follow the parade of pulse like a drum line— descend into your Plaza del Toros— hands throbbing Miura bulls, dark Isleros. Your arched hips—ay, mi torera. Down the long corridor, your wet walls lead me like a traje de luces—all glitter, glowed. I am the animal born to rush your rich red muletas—each breath, each sigh, each groan, a hooked horn of want. My mouth at your inner thigh—here I must enter you—mi pobre Manolete—press and part you like a wound— make the crowd pounding in the grandstand of your iliac crest rise up in you and cheer.

Animals lack a symbolic identity and the self consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being … the knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one’s dreams and even the most sun-filled days - that’s something else.

Later, when Ged thought back upon that night, he knew that had none had touched him when he lay thus spirit-lost, had none called him back in some way, he might have been lost for good. It was only the dumb instinctive wisdom of the beast who licks his hurt companion to comfort him, and yet in that wisdom Ged saw something akin to his own power, something that went as deep as wizardry. From that time forth he believed that the wise man is one who never sets himself apart from other living things, whether they have speech or not, and in later years he strove long to learn what can be learned, in silence, from the eyes of animals, the flight of birds, the greet slow gestures of trees.

man must seem a masterful and yet a forlorn animal; he has but two friends. In his almost universal unpopularity he points out, with pride, that these two are the dog and the horse. He believes, with an innocence peculiar to himself, that they are equally proud of this alleged confraternity. He says, ‘Look at my two noble friends — they are dumb, but they are loyal.’ I have for years suspected that they are only tolerant. Suspecting it, I have nevertheless depended on this tolerance all my life, and if I were, even now, without either a dog or a horse in my keeping, I should feel I had lost contact with the earth. I should be as concerned as a Buddhist monk having lost contact with Nirvana.

The little Otak was hiding in the rafters of the house, as it did when strangers entered. There it stayed while the rain beat on the walls and the fire sank down and the night wearing slowly along left the old woman nodding by the hearthpit. Then the otak crept down and came to Ged where he lay stretched stiff and still upon the bed. It began to lick his hands and wrists, long and patiently, with its dry leaf-brown tongue. Crouching beside his head it licked his temple, his scarred cheek, and softly his closed eyes. And very slowly under that soft touch Ged roused. He woke, not knowing where he had been or where he was or what was the faint grey light in the air about him, which was the light of dawn coming to the world. Then the otak curled up near his shoulder as usual, and went to sleep. Later, when Ged thought back upon that night, he knew that had none touched him when he lay thus spirit-lost, had none called him back in some way, he might have been lost for good. It was only the dumb instinctive wisdom of the beast who licks his hurt companion to comfort him, and yet in that wisdom Ged saw something akin to his own power, something that went as deep as wizardry. From that time forth he believed that the wise man is one who never sets himself apart from other living things, whether they have speech or not, and in later years he strove to learn what can be learned, in silence, from the eyes of animals, the flight of birds, the great slow gestures of trees

All three dolphins were magnificent, absolute marvels of the ocean, and by all rights they should have been out in the Pacific, doing what 55 million years of evolution had designed them to do in the most important ecosystem on earth, instead of in here, leaping to the beat of cheesy pop songs. As I watched, sweat trickled down the back of my neck but something else was rising: anger. The show was soul-crushingly stupid. It was plainly and inanely stupid- all of this was stupid, everything that went on at the cove, the entire arrogant, selfish relationship we had with these animals and with all of nature, as though every bit of life existed only for our purposes. We behaved as though we were gods, deciding the fate of everything, but we weren't. We were just dumb. I felt a wave of despair wash over me.

...because a man on the scent of the White House is rarely rational. He is more like a beast in heat: a bull elk in the rut, crashing blindly through the timber in a fever for something to fuck. Anything! A cow, a calf, a mare--any flesh and blood beast with a hole in it.The bull elk is a very crafty animal for about fifty weeks of the year; his senses are so sharp that only an artful stalker can get within a thousand yards of him...butwhen the rut comes on, in the autumn, any geek with the sense to blow an elk-whistle can lure a bull elk right up to his car in ten minutes if he can drive within hearing range. The dumb bastards lose all control of themselves when the rut comes on. Their eyes glaze over, their ears pack up with hot wax, and their loins get heavy with blood. Anything that sounds like a cow elk in heat will fuse the central nervous systems of every bull on the mountain. They will race through the timbers like huge cannonballs, trampling small trees and scraping off bloody chunks of their own hair on the unyielding bark of the big ones. They behave like sharks in a feeding frenzy, attacking each other with all the demented violence of human drug dealers gone mad on their own wares. A career politician finally smelling the White House is not Much different from a bull elk in the rut. He will stop at nothing, trashing anything that gets in his way; and anything he can't handle personally, he will hire out--or, failing that, make a deal. It is a difficult syndrome for most people to understand, because so few of us ever come close to the kind of Ultimate Power and Achievement that the White House represents to a career politician.

Because we human beings are verbal and communal animals, we cannot remain wonder-struck and dumb. We need to say something. We are a species given to storytelling and philosophizing to explain our world. Ergo, it is pure folly to suppose we can avoid speaking about the ultimate context and meaning of our existence. We cannot simply be content with the private experience of elementary emotions and the great encompassing mystery. Our feelings demand expression. How are we to understand this perennial need to speak to G-d and about G-d even when what we say involves contradictions, paradoxes, and sacred nonsense? To communicate is to come back into the community. The hero must return from the inner journey to the common life of dialogue and engagement. PRAYERS TO AN ABSENT G-D ON PRAYER You ask me how to pray to someone who is not.

Darwin’s Bestiary PROLOGUE Animals tame and animals feral prowled the Dark Ages in search of a moral: the canine was Loyal, the lion was Virile, rabbits were Potent and gryphons were Sterile. Sloth, Envy, Gluttony, Pride—every peril was fleshed into something phantasmic and rural, while Courage, Devotion, Thrift—every bright laurel crowned a creature in some mythological mural. Scientists think there is something immoral in singular brutes having meat that is plural: beasts are mere beasts, just as flowers are floral. Yet between the lines there’s an implicit demurral; the habit stays with us, albeit it’s puerile: when Darwin saw squirrels, he saw more than Squirrel. 1. THE ANT The ant, Darwin reminded us, defies all simple-mindedness: Take nothing (says the ant) on faith, and never trust a simple truth. The PR men of bestiaries eulogized for centuries this busy little paragon, nature’s proletarian— but look here, Darwin said: some ants make slaves of smaller ants, and end exploiting in their peonages the sweating brows of their tiny drudges. Thus the ant speaks out of both sides of its mealy little mouth: its example is extolled to the workers of the world, but its habits also preach the virtues of the idle rich. 2. THE WORM Eyeless in Gaza, earless in Britain, lower than a rattlesnake’s belly-button, deaf as a judge and dumb as an audit: nobody gave the worm much credit till Darwin looked a little closer at this spaghetti-torsoed loser. Look, he said, a worm can feel and taste and touch and learn and smell; and ounce for ounce, they’re tough as wrestlers, and love can turn them into hustlers, and as to work, their labors are mythic, small devotees of the Protestant Ethic: they’ll go anywhere, to mountains or grassland, south to the rain forests, north to Iceland, fifty thousand to every acre guzzling earth like a drunk on liquor, churning the soil and making it fertile, earning the thanks of every mortal: proud Homo sapiens, with legs and arms— his whole existence depends on worms. So, History, no longer let the worm’s be an ignoble lot unwept, unhonored, and unsung. Moral: even a worm can turn. 3. THE RABBIT a. Except in distress, the rabbit is silent, but social as teacups: no hare is an island. (Moral: silence is golden—or anyway harmless; rabbits may run, but never for Congress.) b. When a rabbit gets miffed, he bounds in an orbit, kicking and scratching like—well, like a rabbit. (Moral: to thine own self be true—or as true as you can; a wolf in sheep’s clothing fleeces his skin.) c. He populates prairies and mountains and moors, but in Sweden the rabbit can’t live out of doors. (Moral: to know your own strength, take a tug at your shackles; to understand purity, ponder your freckles.) d. Survival developed these small furry tutors; the morals of rabbits outnumber their litters. (Conclusion: you needn’t be brainy, benign, or bizarre to be thought a great prophet. Endure. Just endure.) 4. THE GOSSAMER Sixty miles from land the gentle trades that silk the Yankee clippers to Cathay sift a million gossamers, like tides of fluff above the menace of the sea. These tiny spiders spin their bits of webbing and ride the air as schooners ride the ocean; the Beagle trapped a thousand in its rigging, small aeronauts on some elusive mission. The Megatherium, done to extinction by its own bigness, makes a counterpoint to gossamers, who breathe us this small lesson: for survival, it’s the little things that count.

The rock came loose, but Jake’s satisfied grunt turned into a howl of outraged pain as a set of huge teeth in the next stall clamped into Jake’s ample rear end. “You vicious bag of bones,” he shouted, jumping to his feet and throwing himself half over the rail in an attempt to land a punch on Attila’s body. As if the horse anticipated retribution, he sidled to the edge of his stall and regarded Jake from the corner of his eye with an expression that looked to Jake like complacent satisfaction. “I’ll get you for that,” Jake promised, and he started to shake his fist when he realized how absurd it was to threaten a dumb beast. Rubbing his offended backside, he turned to Mayhem and carefully put his own rump against the outside wall of the barn. He checked the hoof to make certain it was clean, but the moment his fingers touched the place where the rock had been lodged the chestnut jerked in pain. “Bruised you, did it?” Jake said sympathetically. “It’s not surprisin’, considering the size and shape of the rock. But you never gave a sign yesterday that you were hurtin’,” he continued. Raising his voice and infusing it with a wealth of exaggerated admiration, the patted the chestnut’s flank and glanced disdainfully at Attila while he spoke to Mayhem. “That’s because you’re a true aristocrat and a fine, brave animal-not a miserable, sneaky mule who’s not fit to be your stallmate!” If Attila cared one way or another for Jake’s opinion, he was disappointingly careful not to show it, which only made Jake’s mood more stormy when he stomped into the cottage. Ian was sitting at the table, a cup of steaming coffee cradled between his palms. “Good morning,” he said to Jake, studying the older man’s thunderous frown. “Mebbe you think so, but I can’t see it. Course, I’ve spent the night freezin’ out there, bedded down next to a horse that wants to make a meal of me, and who broke his fast with a bit of my arse already this mornin’. And,” he finished irately as he poured coffee from the tin pot into an earthenware mug and cast a quelling look at his amused friend, “your horse is lame!” Flinging himself into the chair beside Ian, he gulped down the scalding coffee without thinking what he was doing; his eyes bulged, and sweat popped out on his forehead. Ian’s grin faded. “He’s what?” “Picked up a rock, and he’s favoring his left foreleg.” Ian’s chair legs scraped against the wooden floor as he shoved his chair back and started to go to the barn. “There’s no need. It’s just a bruise.

The shaping of a golem, to him, was a gesture of hope, offered against hope, in a time of desperation. It was the expression of a yearning that a few magic words and an artful hand might produce something—one poor, dumb, powerful thing—exempt from the crushing strictures, from the ills, cruelties, and inevitable failures of the greater Creation. It was the voicing of a vain wish, when you got down to it, to escape. To slip, like the Escapist, free of the entangling chain of reality and the straitjacket of physical laws. Harry Houdini had roamed the Palladiums and Hippodromes of the world encumbered by an entire cargo-hold of crates and boxes, stuffed with chains, iron hardware, brightly painted flats and hokum, animated all the while only by this same desire, never fulfilled: truly to escape, if only for one instant; to poke his head through the borders of this world, with its harsh physics, into the mysterious spirit world that lay beyond. The newspaper articles that Joe had read about the upcoming Senate investigation into comic books always cited “escapism” among the litany of injurious consequences of their reading, and dwelled on the pernicious effect, on young minds, of the desire to escape. As if there could be any more noble or necessary service in life.

In the pass the muttering sickness leaped into our throats, coughing and spitting in the silver morning, frost on our bones. Most of the ape forms died there on the treeless slopes, dumb animal eyes on "me" brought the sickness from white time caves frozen in my throat to hatch in the warm steamlands spitting song of scarlet bursts in egg flesh, beyond the pass, limestone slopes down into a high green savanna and the grass-wind on our genitals, came to a swamp fed by hot springs and mountain ice. and fell in flesh heaps, sick apes spitting blood laugh, sound bubbling in throats torn with the talk sickness, faces and bodies covered with pus foam, animal hair thru the purple sex- flesh, sick sound twisted thru body, underwater music bubbling in blood beds, human faces tentative flicker in and out of focus. We waded into the warm mud-water, hair and ape flesh off in screaming strips, stood naked human bodies covered with phosphorescent green jelly, soft tentative flesh cut with ape wounds, peeling other genitals, fingers and tongues rubbing off the jelly-cover, body melting pleasure-sounds in the warm mud. till the sun went and a blue wind of silence touched human faces and hair. When we came out of the mud we had names. In the pass muttering arctic flowers, gusts of frost wind, bones and most of the ape still felt, invisible slopes, spitting the bloodbends human bones out of focus, and ape-flesh naked human body. Caves frozen in my throat, green jelly genitals. Limestone slopes cover our bodies melting in savanna and grass mud. shit and sperm fed hot till the sun went. The mountain touched human bubbling throats. Torn we crawled out of the mud. faces and bodies covered the purple sex-flesh, and the sickness leaped into our body underwater music bubble in the silver morning frost, faces tentative flicker in ape forms, into the warm mud and water slopes, cold screaming sickness from white time, covered with phosphorescent shed in the warm lands, spitting ape wounds, feeling egg flesh, green pleasure-sounds warm our genitals, blue wind of silence. Apes spitting sound faces thru pus foam, the talking sickness had names. The sound stood naked in the grass, music bubbling in the blood, quivering frog eggs and sound thru our throats and swap we had names for each other, tentative flicker-laugh and laughing washed the hairs off. down to his genitals. Human our bodies melted into when we crawled out. And the other did not want to touch me because of the white worm-thing inside but no one could refuse if I wanted and ate the fear-softness in other men. The cold was around us in our bones. And I could see the time before the thing when there was green around and the green taste in my mouth and the green plant-shit on my legs, before the cold. . . And some did not eat flesh and died because they could not live with the thing inside. . . Once we caught one of the hairy men with our vine nets and tied him over a slow fire and left him there until he died and the thing sucked his screams moving in my face like smoke and no one could eat the flesh-fear of the hairy man and there was a smell in the cave bent us over

The Blessed I am in the darkness and alone. In front of me stands the door. When I open it, I am bathed in light. There are a father, a mother and sister, A dog, which, dumb, still barks in friendliness. How can I lie, and how can I say That I, hidden there in darkness, have not come to harm them? I drag myself over the threshold. Snow blossoms in my eyes. I saw him bowing to me courteously; How much that hurt me. How could my heart find peace, When round it raced the voice of the old man? I live in coldness. I dried my tears and went To where the man was eating with his family. It was so calm and loving a reception. I felt the violins sounding inside me At first, so sweetly, so gently. They will never sound again, when I have finished. Fear drenched my hands. Beneath me I could almost taste my womb. A sneer seemed to say: 'Have you no shame? What have you done with the wedding-ring on your finger? Terrible thief, where did you hide your courage? Does the nakedness of my right hand mean so little to me?' I felt so poor and naked. I wriggled in my chair And trembled to think what I must do. Pity clawed at my heart and shook my body Like a tree in a winter field blown by the wind Shedding leaves. I told myself it was time to go, Scolding my wan, faded self for my little worries. Pleased with myself again, I steeled myself for the torture. The joy of it! Oh, how I want to be Just like an animal and be happy again! I sharpen my claws with a knife. It is still night, and that thing called shame, I may not let it show itself. I know the train that tears through the woods. I go out to the unfeeling rails. Weary, I am glad to go to bed, Running across two flat sticks of iron.

If we focus on the meat, this contrast is, financial death and warrior death, a split which Oswald Spengler calls 'hunger death' and 'hero death'. The hungry human, in a 9 to 5 existence is threatened, dishonored, and debased by financial worry and the fear of mental starving, which stunts possibilities, chokes consciousness, produces darkness and pressure not less than starvation in the literal sense. You can lose your whole life-will through the gaping wretchedness of living in the modern world of debt and work. The tragedy is that in the modern world, you die of something (starvation, disease, boredom) and not for something (death by action). In waring and fighting, you sacrifice for higher policies, you can die for something higher, you full for a metaphysics, a mode of consciousness higher than your meat body. On the other hand, economic life merely waste you away. Spengler writes, 'War is the creature, hunger the destroyer, of all things'. In war life is elevated by death, often to the point of irresistible force whose mere existence guarantees victory. But in the economic life hunger awakens the ugly, the vulgar, and wholly un-metaphysical form of fearfulness for one's life under which the higher form of being a human miserably collapses and the naked struggle for survival of the human beast begins. By the warrior, Evola isn't writing about what Henry Kissinger called 'dumb, stupid animals to be used as pawns in foreign policy'. Evola's metaphysical fighter need no longer be a Viking or a Helene, like king Ragnar or Achilles. That world has vanished. The modern soldier has no metaphysics. Evola writes about the struggle within. It is within where the struggle for essence takes place.

You okay?” Marlboro Man called out. I didn’t answer. I just kept on walking, determined to get the hell out of Dodge. It took him about five seconds to catch up with me; I wasn’t a very fast walker. “Hey,” he said, grabbing me around the waist and whipping me around so I was facing him. “Aww, it’s okay. It happens.” I didn’t want to talk about it. I didn’t want to hear it. I wanted him to let go of me and I wanted to keep on walking. I wanted to walk back down the hillside, start my car, and get out of there. I didn’t know where I’d go, I just knew I wanted to go. I wanted away from all of it--riding horses, saddles, reins, bridles--I didn’t want it anymore. I hated everything on that ranch. It was all stupid, dumb…and stupid. Wriggling loose of his consoling embrace, I squealed, “I seriously can’t do this!” My hands trembled wildly and my voice quivered. The tip of my nose began to sting, and tears welled up in my eyes. It wasn’t like me to display such hysteria in the presence of a man. But being driven to the brink of death had brought me to this place. I felt like a wild animal. I was powerless to restrain myself. “I don’t want to do this for the rest of my life!” I cried. I turned to leave again but decided instead to give up, choosing to sit down on the ground and slump over in defeat. It was all so humiliating--not just my rigid, freakish riding style or my near collision with the ground, but also my crazy, emotional reaction after the fact. This wasn’t me. I was a strong, confident woman, for Lord’s sake; I don’t slump on the ground in the middle of a pasture and cry. What was I doing in a pasture, anyway? Knowing my luck, I was probably sitting on a pile of manure. But I couldn’t even walk anymore; my knees were even trembling by now, and I’d lost all feeling in my fingertips. My heart pounded in my cheeks. If Marlboro Man had any sense, he would have taken the horses and gotten the hell out of there, leaving me, the hysterical female, sobbing on the ground by myself. She’s obviously in the throes of some hormonal fit, he probably thought. There’s nothing you can say to her when she gets like this. I don’t have time for this crap. She’s just gonna have to learn to deal with it if she’s going to marry me. But he didn’t get the hell out of there. He didn’t leave me sobbing on the ground by myself. Instead he joined me on the grass, sitting beside me and putting his hand on my leg, reassuring me that this kind of thing happens, and there wasn’t anything I did wrong, even though he was probably lying. “Now, did you really mean that about not wanting to do this the rest of your life?” he asked. That familiar, playful grin appeared in the corner of his mouth. I blinked a couple of times and took a deep breath, smiling back at him and reassuring him with my eyes that no, I hadn’t meant it, but I did hate his horse. Then I took a deep breath, stood up, and dusted off my Anne Klein straight-leg jeans. “Hey, we don’t have to do this now,” Marlboro Man said, standing back up. “I’ll just do it later.” “No, I’m fine,” I answered, walking back toward my horse with newfound resolve.