Egypt Travel Quotes

It is always sad to leave a place to which one knows one will never return. Such are the melancolies du voyage: perhaps they are one of the most rewarding things about traveling.

Sure, the Leaning Tower of Pisa leaned like everyone else said it would, the mountains of Tibet were more beautiful than you had ever expected, and the Pyramids of Egypt stood mysteriously in the sea of sand like in the pictures; yet is it the environment or rather the openness in mindset, that makes up the elusive essence of happiness that we experience when we travel?

London on your own actually seems more exotic than Egypt on a tour.

In treading upon the ashes of dead men in Italy, Egypt - on the banks of the Bosphorus, one almost despairs to think how idle are the dreams and toils of this life, and were it not for the intellectual pleasure of knowing and learning, one would almost be damaged by travel in these historic lands.

If asked which words one associated with the Sahara, only the most dedicated surrealist might be expected to offer "whale".

Far from being writers—founders of their own place, heirs of the peasants of earlier ages now working on the soil of language, diggers of wells and builders of houses—readers are travellers; they move across lands belonging to someone else, like nomads poaching their way across fields they did not write, despoiling the wealth of Egypt to enjoy it themselves.

There is a whirlwind in southern Morocco, the aajej, against which the fellahin defend themselves with knives. There is the africo, which has at times reached into the city of Rome. The alm, a fall wind out of Yugoslavia. The arifi, also christened aref or rifi, which scorches with numerous tongues. These are permanent winds that live in the present tense. There are other, less constant winds that change direction, that can knock down horse and rider and realign themselves anticlockwise. The bist roz leaps into Afghanistan for 170 days--burying villages. There is the hot, dry ghibli from Tunis, which rolls and rolls and produces a nervous condition. The haboob--a Sudan dust storm that dresses in bright yellow walls a thousand metres high and is followed by rain. The harmattan, which blows and eventually drowns itself into the Atlantic. Imbat, a sea breeze in North Africa. Some winds that just sigh towards the sky. Night dust storms that come with the cold. The khamsin, a dust in Egypt from March to May, named after the Arabic word for 'fifty,' blooming for fifty days--the ninth plague of Egypt. The datoo out of Gibraltar, which carries fragrance. There is also the ------, the secret wind of the desert, whose name was erased by a king after his son died within it. And the nafhat--a blast out of Arabia. The mezzar-ifoullousen--a violent and cold southwesterly known to Berbers as 'that which plucks the fowls.' The beshabar, a black and dry northeasterly out of the Caucasus, 'black wind.' The Samiel from Turkey, 'poison and wind,' used often in battle. As well as the other 'poison winds,' the simoom, of North Africa, and the solano, whose dust plucks off rare petals, causing giddiness. Other, private winds. Travelling along the ground like a flood. Blasting off paint, throwing down telephone poles, transporting stones and statue heads. The harmattan blows across the Sahara filled with red dust, dust as fire, as flour, entering and coagulating in the locks of rifles. Mariners called this red wind the 'sea of darkness.' Red sand fogs out of the Sahara were deposited as far north as Cornwall and Devon, producing showers of mud so great this was also mistaken for blood. 'Blood rains were widely reported in Portugal and Spain in 1901.' There are always millions of tons of dust in the air, just as there are millions of cubes of air in the earth and more living flesh in the soil (worms, beetles, underground creatures) than there is grazing and existing on it. Herodotus records the death of various armies engulfed in the simoom who were never seen again. One nation was 'so enraged by this evil wind that they declared war on it and marched out in full battle array, only to be rapidly and completely interred.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

If there were only any peace in Egypt I should like it better," said Mrs. Allerton. "But you can never be alone anywhere. Someone is always pestering you for money, or offering you donkeys, or beads, or expeditions to native villages, or duck shooting.

Other times I just lie on my bed and stare at the ceiling, imagining the kind of life I want to have when I get older. I picture myself at the top of the Eiffel Tower, climbing pyramids in Egypt, dancing in the streets in Spain, riding in a boat in Venice, and walking on the Great Wall of China. In these dreams, I’m a famous writer who wears flamboyant scarves and travels all around the world, meeting fascinating people. No one tells me what to do. I go wherever I want and do whatever I please.

Every age has its own way of mythmaking. Ancient Egypt had its myths, the Sumerians and the Assyrians, the Christians and the Muslims, the North and the South -- the style of creating myths always varies. What myths are being created as a shelter even in the chaotic atmosphere of today! Until doomsday humanity will create these shelters. What else could people do when they come from one darkness and travel to another? And with so much deprivation? Man remains man so long as he dreams.

Anubis is associated with the mummification and protection of the dead for their journeys through Denver International Airport to the afterlife. He is usually portrayed as being half human and half jackal, and holding a metal detector in his hand ... Anubis is employed by the Department of Homeland Security to examine the hearts of all travellers to make sure they have not exceeded the weight limit for psychological baggage ... He is also shown frisking mummies and confiscating firearms and other contraband. It doesn't take much to tip the scales in favour of a dead body cavity search or an afterlifetime travel ban.

Widespread mutilation seems to have originated in Stone Age central Africa and traveled north, down the Nile, into ancient Egypt. It wasn’t until Arab-Muslim armies conquered Egypt in the eighth century that the practices spread out of Africa in a systematic way, parallel to the dissemination of Islam, reaching as far as Pakistan and Indonesia. They

The real learning and value take place on the roads you travel to reach the destination.

Η τελειότητα είναι μια δύσκολη, επικίντυνη στιγμιαία ισορροπία απάνω στο χάος, λίγο να ρίξεις βάρος δεξιά η αριστερά, γκρεμίζεται.

Δεν υπάρχει Ελένη! Δεν υπάρχει Ελένη!" μα εμείς οι Έλληνες, βαθιά νιώθουμε: Ελένη θα πει να πολεμάς για την Ελένη!

Today there is a place called Egypt, but the Egyptian people are not masters there; long since they have been broken by conquest, and merged in language and marriage with their Arab conquerors; their cities know only the authority of Moslems and Englishmen, and the feet of weary pilgrims who travel thousands of miles to find that the Pyramids are merely heaps of stones.

And EVERYBODY says he's mysterious," she went on. "Some years he jest travels, week in and week out, and it's always in heathen countries—Egypt and Asia and the Desert of Sarah, you know.

Lillian comes out of the kitchen carrying an artefact, the blue metal tin marked Danish Butter Cookies that if I didn't know better I would swear had been in the family for generations - when the Jews left Egypt, they took with them the tins of Danish Butter Cookies. And tins, which as best as I could tell never included Danish Butter Cookies, traveled from house to house, but always, always found their way back to Lillian.

The tourists come here to stay put in their hotels, with their holiday-friendly staff, private beaches, private bars and private sunshine. And yet still, when they get back home, they'll claim they've been to Egypt.

There is someone special for everyone. Often there are two or three or even four. They come from different generations. They travel across oceans of time and the depths of heavenly dimensions to be with you again. They come from the other side, from heaven. They look different, but your heart knows them. Your heart has held them in arms like yours in the moon-filled deserts of Egypt and the ancient plains of Mongolia. You have ridden together in the armies of forgotten warrior-generals, and you have lived together in the sand-covered caves of the Ancient Ones. You are bonded together throughout eternity, and you will never be alone.

Let’s see, you will need a project plan, resource allocation, a timeline, test cycles, a budget, a contingency budget, lots of diagrams, flowcharts, a media release, a strategic vision, a charter, technical specifications, business rules, travel expenses, a development environment, deployment instructions, a user acceptance test, stationary, overtime schedule, a mock-up, prototypes…” “Tell me,” she said, “did the people who built the pyramids have any of those?” “Mostly, they had beer. Come to think of it, if there had been such a thing as a Business Analyst in ancient Egypt, then the hieroglyph for it would have been very graphical, if you know what I mean.

Ποιο είναι το χρέος μας; Να στεκόμαστε μπροστά στην άβυσσο με αξιοπρέπεια. Να μη φωνάζουμε, μήτε να γελούμε για να κρύψουμε το φόβο μας. Μήτε να σφαλίζουμε τα μάτια. Ήσυχα, σιωπηλά, να μάθουμε να κοιτάζουμε το βάραθρο χωρίς ελπίδα και φόβο.

The famous Babylonian “Code of Hammurabi” states that tavern owners must always pour a sufficient amount of beer or face the death penalty. Trade and travel then brought beer to Egypt, where it was again associated with the work of the gods. Workers at the Giza Pyramids were given beer rations several times a day and over a hundred medicines recipes included the beverage. The Egyptians believed beer to be healthier than water and shared it with their fellow men of all ages, young and old.

In 1897, still in his early twenties, Hoover was hired by a large and venerable British mining company, Bewick, Moreing and Co., and for the next decade travelled the world ceaselessly as its chief engineer and troubleshooter – to Burma, China, Australia, India, Egypt and wherever else its mineralogical interests demanded. In six years, Hoover circled the globe five times. He lived through the Boxer Rebellion in China, hacked through the jungles of Borneo, rode camels across the red emptiness of Western Australia, rubbed shoulders with Wyatt Earp and Jack London in a Klondike saloon, camped beside the Great Pyramids of Egypt.

Once a week, beginning at sunset on Friday and until sunset on Saturday, the family had to pause. A Jewish merchant had explained the Sabbath to Agios already, back in Egypt. No devout Hebrew could work or travel on that day. If they were near a temple, the family went there. If no temple was available, they prayed where they were. When

Trip Advisor: Travel the World with Haiku [D] Jerusalem, Israel Jews pray motionless and the Western Wall shakes. It's all relative. Capetown, South Africa And the coloured girls say, 'We're not Africaans, we're English.' In a total Africaans accent. Bulls Bay, Jamaica Weed, rum, guava jelly, Reggae, Marley, Red Stripe beer, O Baby, jerk that chicken. Istanbul, Turkey I asked my driver, 'Why do you believe in Allah?' He answers: 'If not, He hit me!' Cairo, Egypt Cairo International Airport, Porter drops my bags six times. Descendents of the Pharaohs, my ass. Santorini Island, Greece Greeks are like the current, They push you over and then Try to suck you in. Christiania, Denmark One thousand drug dealers, Five hundred thousand tourists. Alway$ Chri$tma$ here.*

Before settling in to work, we noticed a large travel case on the mantelpiece. I unsnapped the latches and lifted the top. On one side there was a large desert scene on a marble base featuring miniature gold figurines, as well as a glass clock powered by changes in temperature. On the other side, set in a velvet case, was a necklace half the length of a bicycle chain, encrusted with what appeared to be hundreds of thousands of dollars’ worth of rubies and diamonds—along with a matching ring and earrings. I looked up at Ben and Denis. “A little something for the missus,” Denis said. He explained that others in the delegation had found cases with expensive watches waiting for them in their rooms. “Apparently, nobody told the Saudis about our prohibition on gifts.” Lifting the heavy jewels, I wondered how many times gifts like this had been discreetly left for other leaders during official visits to the kingdom—leaders whose countries didn’t have rules against taking gifts, or at least not ones that were enforced. I thought again about the Somali pirates I had ordered killed, Muslims all, and the many young men like them across the nearby borders of Yemen and Iraq, and in Egypt, Jordan, Afghanistan, and Pakistan, whose earnings in a lifetime would probably never touch the cost of that necklace in my hands. Radicalize just 1 percent of those young men and you had yourself an army of half a million, ready to die for eternal glory—or maybe just a taste of something better. I set the necklace down and closed the case. “All right,” I said. “Let’s work.

When I was nineteen—which was, oh, Lord, forty years ago, it doesn’t seem that long—my sister and I traveled all over Egypt,” she said. “It was during the Pandemic. Quarantines were being slapped on all about us, and the Israelis were shooting Americans on sight, but we didn’t care. I don’t think it even occurred to us that we might be in danger, that we might catch it or be mistaken for Americans. We wanted to see the Pyramids.

There were some hours to spare before his ship sailed, and having deposited his luggage, including a locked leather despatch-case, on board, he lunched at the Cafe Tewfik near the quay. There was a garden in front of it with palm trees and trellises gaily clad in bougainvillias: a low wooden rail separated it from the street, and Morris had a table close to this. As he ate he watched the polychromatic pageant of Eastern life passing by: there were Egyptian officials in broad-cloth frock coats and red fezzes; barefooted splay-toed fellahin in blue gabardines; veiled women in white making stealthy eyes at passers-by; half-naked gutter-snipe, one with a sprig of scarlet hibiscus behind his ear; travellers from India with solar tepees and an air of aloof British Superiority; dishevelled sons of the Prophet in green turbans, a stately sheik in a white burnous; French painted ladies of a professional class with lace-rimmed parasols and provocative glances; a wild-eyed dervish in an accordion-pleated skirt, chewing betel-nut and slightly foaming at the mouth. A Greek boot-black with box adorned with brass plaques tapped his brushes on it to encourage customers, an Egyptian girl squatted in the gutter beside a gramophone, steamers passing into the Canal hooted on their syrens. ("Monkeys")

At the beginning, I thought the best Islamic work was in Spain - the mosque in Cordoba, the Alhambra in Granada. But as I learned more, my ideas shifted. I traveled to Egypt, and to the Middle East many times.I found the most wonderful examples of Islamic work in Cairo, it turns out. I'd visited mosques there before, but I didn't see them with the same eye as I did this time. They truly said something to me about Islamic architecture.

the Egyptian expedition would later attempt to explore the inside of the Great Pyramid, which had only been opened up again a few years previously. The French traveler Savary was one of the first to penetrate the interior, and most vividly evokes the atmosphere inside the pyramid at this time: We left our coats at the entrance to the passage which led into the interior, and began to descend, each holding a burning torch. Towards the bottom, we had to wriggle on our bellies like snakes in order to gain access to the inner passageway. . . . We scrambled up this on our knees, at the same time pressing our hands against the sides. Had we not done this, we risked slipping backwards, and the slight grooves on its surface would not have been able to stop us from sliding all the way down to the bottom. About halfway up we fired a pistol shot whose deafening noise echoed away forever through all the distant recesses of the immense edifice. This awakened thousands of bats, which hurtled down, striking us on our hands and face and extinguishing several of our torches.27

One of the first books of travel, giving European readers some insight into the unfamiliar world of the Orient, was published in 1356-67 in Anglo-Norman French. Called simply Travels, it was said to be by Sir John Mandeville, but a French historian, Jean d'Outremeuse, may well have written the book. It is a highly entertaining guide for pilgrims to the Holy Land, but goes beyond, taking the reader as far as Tartary, Persia, India and Egypt, recounting more fantasy than fact, but containing geographical details to give the work credence. Mandeville's book whetted the Western European reader's appetite for the travel book as a journal of marvels: dry scientific detail was not what these readers wanted. Rather it was imagination plus information. Thus, myths of 'the fountain of youth' and of gold-dust lying around 'like ant-hills' caught the Western imagination, and, when the voyagers of the late fifteenth and sixteenth centuries found 'new worlds' in the Americas, these myths were enlarged and expanded, as Eldorado joined the Golden Road to Samarkand in the imagination of readers concerning distant lands.

After weaning the indigenous people's of Egypt: 'from their miserable and barbarous manners, [Osiris] taught them how to till the earth, and how to sow and reap crops, he formulated a code of laws for them, and made them worship the gods and perform service to them. He then left Egypt and traveled over the rest of the world teaching the various nations to do what his own subjects were doing. He forced no man to carry out his instructions, but by means of gentle persuasion and an appeal to their reason, he succeeded in inducing them to practice what he preached.

A bare two years after Vasco da Gama’s voyage a Portuguese fleet led by Pedro Alvarez Cabral arrived on the Malabar coast. Cabral delivered a letter from the king of Portugal to the Samudri (Samudra-raja or Sea-king), the Hindu ruler of the city-state of Calicut, demanding that he expel all Muslims from his kingdom as they were enemies of the ‘Holy Faith’. He met with a blank refusal; then afterwards the Samudra steadfastly maintained that Calicut had always been open to everyone who wished to trade there… During those early years the people who had traditionally participated in the Indian Ocean trade were taken completely by surprise. In all the centuries in which it had flourished and grown, no state or kings or ruling power had ever before tried to gain control of the Indian Ocean trade by force of arms. The territorial and dynastic ambitions that were pursued with such determination on land were generally not allowed to spill over into the sea. Within the Western historiographical record the unarmed character of the Indian Ocean trade is often represented as a lack, or failure, one that invited the intervention of Europe, with its increasing proficiency in war. When a defeat is as complete as was that of the trading cultures of the Indian Ocean, it is hard to allow the vanquished the dignity of nuances of choice and preference. Yet it is worth allowing for the possibility that the peaceful traditions of the oceanic trade may have been, in a quiet and inarticulate way, the product of a rare cultural choice — one that may have owed a great deal to the pacifist customs and beliefs of the Gujarati Jains and Vanias who played such an important part in it. At the time, at least one European was moved to bewilderment by the unfamiliar mores of the region; a response more honest perhaps than the trust in historical inevitability that has supplanted it since. ‘The heathen [of Gujarat]’, wrote Tomé Pires, early in the sixteenth century, ‘held that they must never kill anyone, nor must they have armed men in their company. If they were captured and [their captors] wanted to kill them all, they did not resist. This is the Gujarat law among the heathen.’ It was because of those singular traditions, perhaps, that the rulers of the Indian Ocean ports were utterly confounded by the demands and actions of the Portuguese. Having long been accustomed to the tradesmen’s rules of bargaining and compromise they tried time and time again to reach an understanding with the Europeans — only to discover, as one historian has put it, that the choice was ‘between resistance and submission; co-operation was not offered.’ Unable to compete in the Indian Ocean trade by purely commercial means, the Europeans were bent on taking control of it by aggression, pure and distilled, by unleashing violence on a scale unprecedented on those shores.

To mark its global centrality, the French sculptor Frédéric-Auguste Bartholdi asked the Egyptian government to let him build a ninety-foot statue of an Arab peasant woman wearing robes and holding a torch above her head to welcome Eastern travelers to the Mediterranean. When Egypt declined on account of the project’s high cost, he took the idea to France, which financed the sculpture. Once the Muslim woman was refashioned into a Roman goddess, France gifted the statue to the United States, where the woman became a symbol of liberty for immigrants entering New York Harbor.

One author, in writing of the Bible’s uniqueness, put it this way: Here is a book: 1. written over a 1500 year span; 2. written over 40 generations; 3. written by more than 40 authors, from every walk of life— including kings, peasants, philosophers, fishermen, poets, statesmen, scholars, etc.: Moses, a political leader, trained in the universities of Egypt Peter, a fisherman Amos, a herdsman Joshua, a military general Nehemiah, a cupbearer Daniel, a prime minister Luke, a doctor Solomon, a king Matthew, a tax collector Paul, a rabbi 4. written in different places: Moses in the wilderness Jeremiah in a dungeon Daniel on a hillside and in a palace Paul inside a prison Luke while traveling John on the isle of Patmos others in the rigors of a military campaign 5. written at different times: David in times of war Solomon in times of peace 6. written during different moods: some writing from the heights of joy and others from the depths of sorrow and despair 7. written on three continents: Asia, Africa, and Europe 8. written in three languages: Hebrew… , Aramaic… , and Greek… 9. Finally, its subject matter includes hundreds of controversial topics. Yet, the biblical authors spoke with harmony and continuity from Genesis to Revelation. There is one unfolding story…

It is hard to believe that the myths told about Pythagoras did not influence the creation of some of the later stories about Christ. Pythagoras, for instance, was believed by many to be the son of God, in this case, Apollo. His mother was called Parthenis, which means “virgin.” Before traveling to Egypt, Pythagoras lived the life of a hermit on Mount Carmel, like Christ's solitary vigil on the mountain. A Jewish sect, the Essenes, appropriated this myth and is said to have later had a connection to John the Baptist. There is also a myth that Pythagoras returned from the dead, although, according to the story, Pythagoras faked this by hiding in a secret underground chamber.

Every time he moved, with every breath he took, it seemed the man was carried along by iridescent orange and black wings. She tried to convey how it was like travelling through the inside of a living body at times, the joints and folds of the earth, the liver-smooth flowstone, the helictites threading upward like synapses in search of a connection. She found it beautiful. Surely God would not have invented such a place as His spiritual gulag. It took Ali’s breath away. Sometimes, once men found out she was a nun, they would dare her in some way. What made Ike different was his abandon. He had a carelessness in his manner that was not reckless, but was full of risk. Winged. He was pursuing her, but not faster than she was pursuing him, and it made them like two ghosts circling. She ran her fingers along his back, and the bone and the muscle and hadal ink and scar tissue and the callouses from his pack straps astonished her. This was the body of a slave. Down from the Egypt, eye of the sun, in front of the Sinai, away from their skies like a sea inside out, their stars and planets spearing your soul, their cities like insects, all shell and mechanism, their blindness with eyes, their vertiginous plains and mind-crushing mountains. Down from the billions who had made the world in their own image. Their signature could be a thing of beauty. But it was a thing of death. Ali got one good look, then closed her eyes to the heat. In her mind, she imagined Ike sitting in the raft across from her wearing a vast grin while the pyre reflected off the lenses of his glacier glasses. That put a smile on her face. In death, he had become the light. There comes a time on every big mountain when you descend the snows and cross a border back to life. It is a first patch of green grass by the trail, or a waft of the forests far below, or the trickle of snowmelt braiding into a stream. Always before, whether he had been gone an hour or a week or much longer – and no matter how many mountains he had left behind – it was, for Ike, an instant that registered in his whole being. Ike was swept with a sense not of departure, but of advent. Not of survival. But of grace.

In theory, if some holy book misrepresented reality, its disciples would sooner or later discover this, and the text’s authority would be undermined. Abraham Lincoln said you cannot deceive everybody all the time. Well, that’s wishful thinking. In practice, the power of human cooperation networks depends on a delicate balance between truth and fiction. If you distort reality too much, it will weaken you, and you will not be able to compete against more clear-sighted rivals. On the other hand, you cannot organise masses of people effectively without relying on some fictional myths. So if you stick to unalloyed reality, without mixing any fiction with it, few people will follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

There’s a story that comes from the tradition of the Desert Fathers, an order of Christian monks who lived in the wastelands of Egypt about seventeen hundred years ago. In the tale, a couple of monks named Theodore and Lucius shared the acute desire to go out and see the world. Since they’d made vows of contemplation, however, this was not something they were allowed to do. So, to satiate their wanderlust, Theodore and Lucius learned to “mock their temptations” by relegating their travels to the future. When the summertime came, they said to each other, “We will leave in the winter.” When the winter came, they said, “We will leave in the summer.” They went on like this for over fifty years, never once leaving the monastery or breaking their vows. Most of us, of course, have never taken such vows—but we choose to live like monks anyway, rooting ourselves to a home or a career and using the future as a kind of phony ritual that justifies the present. In this way, we end up spending (as Thoreau put it) “the best part of one’s life earning money in order to enjoy a questionable liberty during the least valuable part of it.” We’d love to drop all and explore the world outside, we tell ourselves, but the time never seems right. Thus, given an unlimited amount of choices, we make none. Settling into our lives, we get so obsessed with holding on to our domestic certainties that we forget why we desired them in the first place. Vagabonding is about gaining the courage to loosen your grip on the so-called certainties of this world. Vagabonding is about refusing to exile travel to some other, seemingly more appropriate, time of your life. Vagabonding is about taking control of your circumstances instead of passively waiting for them to decide your fate. Thus, the question of how and when to start vagabonding is not really a question at all. Vagabonding starts now. Even if the practical reality of travel is still months or years away, vagabonding begins the moment you stop making excuses, start saving money, and begin to look at maps with the narcotic tingle of possibility. From here, the reality of vagabonding comes into sharper focus as you adjust your worldview and begin to embrace the exhilarating uncertainty that true travel promises. In this way, vagabonding is not a merely a ritual of getting immunizations and packing suitcases. Rather, it’s the ongoing practice of looking and learning, of facing fears and altering habits, of cultivating a new fascination with people and places. This attitude is not something you can pick up at the airport counter with your boarding pass; it’s a process that starts at home. It’s a process by which you first test the waters that will pull you to wonderful new places.

Poet, novelist, journalist, critic, and social activist Sayyid Qutb (1906–66) would come to be known as the father of Islamic radicalism. Born in Upper Egypt, he had, like al-Banna, moved to Cairo during the turbulent 1920s. After a brief stint in the Ministry of Education, Qutb traveled to the United States in 1948 to research its educational system. What he discovered was a nation committed to individual freedom, yet “devoid of human sympathy and responsibility … except under the force of law.” He was disgusted by what he saw as the country’s “materialistic attitude” and its “evil and fanatical racial discrimination,” both of which he blamed on the West’s compulsion to pull “religion apart from common life.” Qutb was equally frightened at the rapid spread of Western cultural hegemony in the developing countries of the Middle East and North Africa, a phenomenon that the Iranian social critic Jalal Al-e Ahmad, Qutb’s contemporary, dubbed Gharbzadeghi, or “Westoxification.” Upon

CIA analysis began by late 1994 to run in a different direction. The insights Black and his case officers could obtain into bin Laden’s inner circle were limited, but they knew that bin Laden was working closely with the Sudanese intelligence services. They knew that Sudanese intelligence, in turn, was running paramilitary and terrorist operations in Egypt and elsewhere. Bin Laden had access to Sudanese military radios, weapons, and about two hundred Sudanese passports. These passports supplemented the false documents that bin Laden acquired for his aides from the travel papers of Arab volunteers who had been killed in the Afghan jihad. Working with liaison intelligence services across North Africa, Black and his Khartoum case officers tracked bin Laden to three training camps in northern Sudan. They learned that bin Laden funded the camps and used them to house violent Egyptian, Algerian, Tunisian, and Palestinian jihadists. Increasingly the Khartoum station cabled evidence to Langley that bin Laden had developed the beginnings of a multinational private army. He was a threat.

It was also a lot easier for online teachers to hold their students’ attention, because here in the OASIS, the classrooms were like holodecks. Teachers could take their students on a virtual field trip every day, without ever leaving the school grounds. During our World History lesson that morning, Mr. Avenovich loaded up a stand-alone simulation so that our class could witness the discovery of King Tut’s tomb by archaeologists in Egypt in AD 1922. (The day before, we’d visited the same spot in 1334 BC and had seen Tutankhamun’s empire in all its glory.) In my next class, Biology, we traveled through a human heart and watched it pumping from the inside, just like in that old movie Fantastic Voyage. In Art class we toured the Louvre while all of our avatars wore silly berets. In my Astronomy class we visited each of Jupiter’s moons. We stood on the volcanic surface of Io while our teacher explained how the moon had originally formed. As our teacher spoke to us, Jupiter loomed behind her, filling half the sky, its Great Red Spot churning slowly just over her left shoulder. Then she snapped her fingers and we were standing on Europa, discussing the possibility of extraterrestrial life beneath the moon’s icy crust.

The footsteps behind her stopped. A warm brush of fingertips traveled up her arms as a firm chest pressed against her back. Daniel. She could sense his glow without even turning. She closed her eyes. His arms wrapped around her waist and his soft lips swept across her neck, stopping just below her ear. "I found you," he whispered. She turned slowly in his arms. The sight of him took her breath away. He was still her Daniel, of course, but his skin was the color of rich hot chocolate,and his wavy black hair was cropped very short. He wore only a short linen loincloth,leather sandals, and a silver choker around his neck. His deep-set violet eyes swept over her, happy. He and Layla were deeply in love. She rested her cheek on his chest and counted the beats of his heart. Would this be the last time she did this,the last time he held her against his heart? She was about to do the right thing-the good thing for Daniel. But still it pained her to think about it. She loved him! If this journey had taught her anything, it was how much she truly loved Daniel Grigori. It hardly seemed fair that she was forced to make this decision. Yet here she was. In ancient Egypt. With Daniel. For the very last time. She was about to set him free.

During Bill Clinton’s presidency, the Palestinian terrorist Yasser Arafat was invited to spend more time in the White House than any other foreign leader—thirteen invitations.303 Clinton was dead set on helping the Israelis and Palestinians achieve a lasting peace. He pushed the Israelis to grant ever-greater concessions until the Israelis were willing to grant the Palestinians up to 98 percent of all the territory they requested. And what was the Palestinian response? They walked away from the bargaining table and launched the wave of suicide bombings and other terrorist attacks known as the Second Intifada. And what of Osama bin Laden? Even while America was granting concessions to Palestinians—and thereby theoretically easing the conditions that provided much of the pretext for Muslim terror—bin Laden was bombing U.S. embassies in Africa, almost sank the USS Cole in Yemen, and was well into the planning stages of the catastrophic attacks of September 11, 2001. After President George W. Bush ordered U.S. forces to invade Afghanistan and Iraq in 2001 and 2003, respectively, bringing American troops into direct ground combat with jihadists half a world away, many Americans quickly forgot the recent past and blamed American acts of self-defense for “inflaming” jihad. One of those Americans was Barack Obama. Soon after his election, Obama traveled to Cairo, Egypt, where he delivered a now-infamous speech that signaled America’s massive policy shifts. The United States pulled entirely out of Iraq despite the pleas of “all the major Iraqi parties.”304 In Egypt, the United States actually backed the Muslim Brotherhood government, going so far as agreeing to give it advanced F-16 fighters and M1 Abrams main battle tanks, even as the Muslim Brotherhood government was violating its peace treaty with Israel and persecuting Egypt’s ancient Coptic Christian community. The Obama administration continued supporting the Brotherhood, even when it stood aside and allowed jihadists to storm the American embassy, raising the black flag of jihad over an American diplomatic facility. In Libya, the United States persuaded its allies to come to the aid of a motley group of rebels, including jihadists. Then many of these same jihadists promptly turned their anger on the United States, attacking our diplomatic compound in Benghazi the afternoon and evening of September 11, 2012—killing the American ambassador and three more brave Americans. Compounding this disaster, the administration had steadfastly refused to reinforce the American security presence in spite of a deteriorating security situation, afraid that it would anger the local population. This naïve and foolish administration decision cost American lives.

follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

But the wider ramifications only begin there: Even Western men who accompany their Western wives to Egypt can find themselves fuming at the unwanted attention directed her way, and not just in Luxor. Egyptians from all over the country, after all, travel to work in the tourist resorts, and the reputation of older foreign females has hit rock bottom throughout the country. Altercations are commonplace. Sometimes, the consequences can be deadly.

reminded Al-Aswany of this before I read back to him what he had said about Egypt in the same interview with Egypt Today in response to a devastating survey of the country by Mondial, a leading U.K. provider of advice for foreign companies investing in Egypt and for those seeking travel insurance. The survey had produced a wave of soul-searching in the Egyptian media, and not a few knee-jerk reactions, after it ranked the country's service and tourist sectors a flat zero.

If single Western women travelers have a hard time in Luxor, it is as nothing as compared to what single Western men have to suffer.

In September 1952, he travelled to Egypt to participate in a bizarre project that was to provide an entrée to the world of arms dealing. In 1948, the Egyptian army had been humiliated in a war with the newly created state of Israel. The response of the then Egyptian ruler, King Farouk, was to hire a number of ex-military Germans to assist in training his troops, allegedly with the tacit support of both the CIA and Gehlen Org. When

In his book Black Spark, White Fire, historian Richard Poe makes a case that black Egyptians were among the first philosophers and explorers, traveling as far from Egypt as Russia and turning up with the Romans at Troy.

By the end of my first year at the university (1938-39), the history of art professor organized a trip for his students to be sightseeing in Turkey, Greece and Egypt. We were supposed to study especially the Hadjia Sophia Mosque in Istanbul, the pyramids in Egypt and the many architectural sights in Greece. The trip was supposed to take place in September, 1939. I had registered for the student trip abroad, in the company of friendly colleagues. As a preparation for the boat crossings, I had a tailor make for me a rain jacket, with a woolen buttoned-in lining. We were supposed to travel by boat from Constan ta, a Black Sea port in Romania. That trip never materialized since World War II broke out on September 1, 1939. The only good that came of these preparations was the jacket, which did me great duty during the war years.

20 October 1911 ... it is an incomparable blessing and joy to know that I have eased my husband's burden and that in the darkest moments of these last ten years he has turned to me and he has found comfort. If it were possible I would say I love him more now even than I did at the beginning. It is as though my heart and soul grow and expand to make room for his love. Or as though as I perceive each new aspect of him - or as he changes, my love grows to encircle and hold what I see. And yet I do not know what to make of his recent mood for I have , of late, seen some intimations that lead me to fear that he may be losing heart. He continues to defend cases vigorously, but he no longer seized o opportunities to place his cause, the cause of Egypt, before the public. He has said, on two occasions, that he would like to spend more time in Tawasi, or perhaps travel abroad. But I own I cannot imagine him leading the life of a private gentleman. For all his happiness that I would have in private times with him, there would be the sadness of knowing that he has relinquished the one essential purpose of his life -

The people replied, “We would never abandon the Lord and serve other gods. For the Lord our God is the one who rescued us and our ancestors from slavery in the land of Egypt. He performed mighty miracles before our very eyes. As we traveled through the wilderness among our enemies, he preserved us. It was the Lord who drove out the Amorites and the other nations living here in the land. So we, too, will serve the Lord, for he alone is our God.

When you stop chasing the wrong things, you give the right ones a fighting chance- Victoria Barron- dedicated attorney and protagonist of Misplaced

And where the devil did you find this one?' Louis asked. 'Was the Valley of the Kings having a rummage sale?' Stead regarded him. 'You've heard of Daressy?' 'The French Egyptologist?' 'Yes, that's the one. He uncovered the ruins of an enormous palace complex back in eighteen eighty-eight--a site he called Malkata. One of his workers . . . ' Stead made a vague gesture. ' . . . liberated the artifact from what he thought was a temple devoted to Isis, one of the chief goddesses of the ancient Egyptian pantheon. When a friend of mine traveled to Egypt some time later, he became awar eof this find and brought it back home with him to England, where he offered it to me as a gift.' 'Ah,' Louis said. 'So it was a rummage sale.

And where the devil did you find this one?' Louis asked. 'Was the Valley of the Kings having a rummage sale?' Stead regarded him. 'You've heard of Daressy?' 'The French Egyptologist?' 'Yes, that's the one. He uncovered the ruins of an enormous palace complex back in eighteen eighty-eight--a site he called Malkata. One of his workers . . . ' Stead made a vague gesture. ' . . . liberated the artifact from what he thought was a temple devoted to Isis, one of the chief goddesses of the ancient Egyptian pantheon. When a friend of mine traveled to Egypt some time later, he became aware of this find and brought it back home with him to England, where he offered it to me as a gift.' 'Ah,' Louis said. 'So it was a rummage sale.

When Jesus comes to the earth in the New Testament, we are quickly introduced to him as an immigrant. Fleeing a brutal political situation in Bethlehem after he is born, Jesus’ family travels to Egypt, where they live for years as sojourners in a foreign land.

Contrary to John Anthony West's assertion (in his book, Serpent in the Sky: The High Wisdom of Ancient Egypt) that there are no other possible interpretations of the mummy figure looking at the stars on the depiction in the tomb of Tutankhamen beyond being a matter of consciousness, many proofs point to ancient Egypt's aspiration to be among the stars and it is an essential part of its theology. It is after all evident that [the Pyramid Texts describe early conceptions of an afterlife in terms of eternal travelling with the sun god amongst the stars]. Staying loyal to the Upper Heavens' authority or breaking away from it, made ancient Egypt yearn to such a high position beyond Earth's physical realm where the Sun's shadow (i.e., snake) of the Lower Heavens' authority cannot fly.

Asherah, Ba’alzebul, Dagon, Molech, Resheph, and Qeteb had journeyed from Sidon to the mount of assembly. Marduk and Ishtar of Babylonia, Asshur of Assyria, Kumarbi of the Hittites, even Osiris and Horus from Egypt travelled their long distances to answer the urgent call for a council of the seventy gods over the seventy nations. When Yahweh had sent the Great Flood and bound the Watcher gods into the earth and Tartarus, he left seventy of them to rule over the nations with their minions of fellow mal’akim. The lands were allotted at the Division of Tongues at Babel. This dispersion was supposed to keep mankind from ever again uniting in evil over the entire earth as they had under Nimrod the Mighty Hunter.

Unas Pyramid Text Possibly the next most influential source came from the Roman era. Plutarch was a Greek historian and priest who lived in the late 1st and early 2nd century CE. He traveled to Egypt, it seems, but once he arrived there he was incapable of reading any hieroglyphs, so he largely depended on conversations with the locals and also a smattering of earlier literature that speculated on the identity of Egyptian gods and compared them with the Greeks’ own pantheon. For instance, to the ancient Greeks the god Amun was Zeus, and the same applied to Hermes and Thoth, Apollo and Horus, and Dionysus and Osiris. The connection between Greece and Egypt was an ancient one and continues to have an influence on modern readers since many of the cult centers of ancient Egypt are referred to by their ancient Greek names, such as Hermopolis the City of Hermes, rather than their ancient Egyptian names, most likely because of the troublesome nature of transliterating Egyptian words.

Little did I know that Tammy was having “visions” in her private prayer at work and at home. Until one day, after she had left her job, she came home and said we needed to pick something up. Apparently, she had partially paid for an RV to travel and felt that her getting let go from her job was a “sign from God”. She told me that I was to be a deacon and we were to leave Bakersfield and like Abraham, were to follow God and move away from idolatry and like the Israelites from Egypt move away from our slavery to self.

Τι είμαστε εμείς" φώναξε χαρούμενος "παρά οι καραγκίοζηδες του Θεού, που γεννηθήκαμε για να φραίνουμε τις καρδιές των ανθρώπων;

Ένα χάος μεσολαβεί ανάμεσα του παλιού κόσμου, που σώζεται ακόμα ετοιμόρροπος, και του νέου, όπου μας σπρώχνουν οι οικονομικές και ψυχικές ανάγκες οι μεταπολεμικές. Πρέπει να πηδήξουμε. Όσοι δεν μπορούν να πηδήξουν, θα πέσουν στο χάος.

Σε κανένα μέρος της Γης δεν ένιωσα τόσο βίαιη και φιλήδονη την επαφή της ζωής με το θάνατο.

The parading of a sacred image through the streets is an opportunity to consult the gods as oracles. Questions can be asked or presented in writing as the procession passes by. An accidental, intentional or perceived nod or tilt of the cult image can be interpreted as a 'yes' or 'no' answer, which might decide some very important issue in one's life. 'Should I marry so and so?' 'Was I overcharged for those sandals?' or, perhaps, 'Should I go home now?

Ν'αντιδράς στο ρυθμό γύρα σου, ν'αντιστέκεσαι στο ρέμα, να λες όχι! Όταν όλα τριγύρα σου μουρμουρίζουν ναι, τούτο είναι από τα δυκολότερα χρέη μιας ψυχής που ζει σε μιαν εποχή ξεπεσμένη" "Μα όταν σημάνει η ιστορική στιγμή της διάλυσης, χρειάζεται μεγάλος αγώνας να κρατήσεις την ψυχή σου οργανωμένη. Για να πιαστείς, να μην παρασυρθείς, σωστή μέθοδος είναι να συγκεντρώνεις το νου σου σε μια μεγάλη ψυχή που φύτρωσε και κάρπισε στα χώματα όπου ζεις.

Ορίστε άνθρωπος που θέλει να σώσει την πατρίδα και δεν μπορεί να σωθεί αυτός από μιαν τιποτένια συνήθεια" και κοίταξε το τσιγάρο.

Συχνά τον παρατούσαν όλοι κι έμενε μόνος

Όλη η ζωή, ασκητή, είναι ένας ίσκιος, και μονάχα ο άντρας ο δυνατός με τον αγώνα του και με το αίμα του μπορεί να την κάμει γυναίκα του και να την καρπίσει.

Μα ο πόνος του ανθρώπου σήμερα παραπλήθυνε. Η αδικία, η αγωνία, ο παραλογισμός ξεπερνούν τα σύνορα της αντοχής και του πιο αναίσθητου ανθρώπου.

Άδικος μας φαίνεται σήμερα ο κόσμος, κατώτερος από την επιθυμία ενός τίμιου ανθρώπου, θέλουμε να φέρουμε σε στενή, πιστή ανταπόκριση την πραγματικότητα με την καρδιά μας και να δημιουργήσουμε νέα ισορροπία.

Και ξέρουν πως δεν υπάρχει καμιά ελπίδα. Το παιχνίδι είναι χαμένο.

Γρήγορα θα έρθει η ημέρα- ήρθε κιόλας- που δε θα νιώθουμε τη χάρη, την ευγένεια, τη γλύκα της ομοεφίας, τη γοητεία της ειρήνης" "Γιατί θα διατυπώνουν πιστά την αγριότητα, τη βίαση, την απληστία της εποχής μας", "Καμιά ευγένεια, μουρμούρισε ο ποιητής, καμία χάρη. Είναι βάρβαροι¨

Η ομορφιά σήμερα, είπα, είναι όπιο, και το παίρνουμε από αναντρία για να ξεχνάμε. Να δημιουργούμε τεχνητούς παράδεισους, να μην βλέπουμε την τραχιά ζωή γύρα μας, να μην ακούμε τη φωνή του σύγχρονού χρέους. Κάθε εποχή έχει και το δικό της ξεχωριστό χρέος, κι ανάλογα μ' αυτό ρυθμίζεται κι η εκάστοτε ανώτατη αρετή του ανθρώπου. Άλλοτε ήταν η ομορφιά, και το ανώτατο χρέος του ανθρώπου ήταν να δημιουργεί ή να νιώθει την ομορφιά. Σε άλλη εποχή, το ανώτατο χρέος ήταν η αγιότητα κι ανώτατος τύπος ήταν εκείνος που περιφρονώντας τα χεροπιαστά επίγεια αγαθά ξεκινούσε για τη μεγάλη γαλάζια έρημο- τον ουρανό.

Όλοι οι μικροί λογισμοί αγανίζουνται, ντρέπεσαι για τη μικρή ασήμαντη ζωή που πέρασες, λαχταρίζεις ξάφνου να χιμήξεις για μια δύσκολη, επικίντυνη πορεία.

Όλοι οι χορτοφάγοι, του αποκρίθηκα, όλοι οι ειρηνόφιλοι, ανθρωπόσοφοι, θεόσοφοι, αισθηματίες, σηκώνουν τα χεριά και φωνάζουν: Ειρήνη! Ειρήνη! Μα η ζωή ακολουθεί δικούς της νόμους, σκοτεινούς, που φαντάζουν κατώτεροι από την αρετή του ανθρώπου. Τραγικός είναι ο πόλεμος, τραγική είναι η ζωή, ο έρωτας, η ψυχή του ανθρώπου. Ζούμε μέσα στην αγωνία, την αμαρτία, την αβεβαιότητα. Μαχόμαστε ν' αρπάξουμε ό,τι μπορούμε από τα αιματερά αυτά στοιχεία και να τα κάνουμε πνέμα.

Γι' αυτό βλέπουμε πάντα αυναρτησία, χαμένες προσπάθειες, άγονους πολέμους.

Ας φύγουμε, φώναξε ο Γεμιστός στην ψυχή του, ας φύγουμε, ψηχή μου, παίρνοντας μαζί μας την ελληνική σπίθα, κι ας στήσουμε τζάκι αλλού! Εμείς θα κάμουμε νέα αρχή. Ας αφήσουμε τους άλλους να μοιρολογούν την Πόλη που ψηχομαχεί, εμείς θα νανουρίσουμε μια νέα Ελλάδα.

Άτομο δεν υπάρχει. Ατομική χαρά δεν υπάρχει, μήτε ελευτεριά. Η ζωή είναι ένα άγριο κυνήγι βγαίνεις να κυνηγήσεις, κι ο κόσμος μεμιάς μοιράζεται σε δύο: σε θηράματα και σε θηρευτές,σε οεργανισμούς που σκοτώνουνται και σε οργανισμούς που σκοτώνουν.

Ο πόλεμος είναι μια τεράστια ερωτική στιγμή. Δεν σμίγουν πια εδώ δύο άτομα για να γεννήσουν ένα παιδί. Σμίγουν δύο μεγάλοι στρατοί. Ο ένας σφηνώνεται στον άλλο μέσα στα αίματα και τις κραυγές. Πάντα ο ένας είναι ο άντρας που κρατάει το νέο σπέρμα, ο άλλος είναι η γυναίκα που δέχεται κλαίγοντας, υποταγμένη, και θρέφει με το αίμα της το σπέρμα του νικητή." "Ο πόλεμος είναι ο νόμιμος άρχοντας του καιρού μας.

Νιώθω πως έφυγε όλη μου η χαρά. Παραβάρυνε η ζωή, σήμερα η κάθε στιγμή που περνάει δεν μπορεί να μας χορτάσει μήτε με τη χαρά μήτε με τη θλίψη της.

-Θεατρίνε! Από φόβο και τεμπελιά αρνιέσαι ν'αντικρίσεις, χωρίς κραυγές και ρητορείες, την ψυχή σου! Φεύγεις! Είναι πιο βολικά εκεί κάτω' εδώ κρύωνες, πεινούσες δεν έβλεπες ανθρώπους, δε σ'έβλεπαν ανθρώποι-και τι αξίαν έχει η αρετή χωρίς θεατές; Και τι θεατρίνοι είμαστε εμείς, σα δεν έχουμε θαυμαστές να μας χτυπούν τα παλαμάκια; -Δε παίζω εγώ θέατρο και δε θέλω θεατές.

Αχ! να μείνω μόνος, λεύτερος, πέρα από τον τροχό της κοινωνίας, όξω από τη στάνη του ανθρώπινου κοπαδιού!

The Egyptians believe that many illnesses are caused by the contaminating residue of internal bodily wastes. If you're suffering from one of the maladies common to many travellers, however, your body might already be purging itself on its own.

Paper made from the papyrus plant is a genuine product of Kemet. A roll of this material can be purchased for about 2 deben. Ask a local scribe or artist if they'll be willing to inscribe or decorate the paper with something characteristically Egyptian; perhaps a nice Nile scene with a boat. (You might want to check with a second scribe to make sure that the first one didn't write something to the effect of 'the superiority of the Egyptians is obvious everywhere', 'go home, vile foreigner', or 'I went to Egypt and all I brought back was a sheet of this paper'.

Do any of you peasants read hieroglyphs?

Does this loincloth make me look fat?

Most earlier egyptologists, however, had assumed that such celebrated sites as Aswan, Edfu and Hierakonpolis, Memphis, Buto and Bubastis had once been ancient cities. Yet Memphis of the ‘White Walls’ – the Memphis of the Greek and Roman travellers and of nineteenth-century imagination – was sustained by markets and a monetary economy, and the Old Kingdom had been very far removed from such classical or modern concepts of urban life. The fundamental nature of that most ancient state was agricultural. The gulf between Memphis and its provinces was not nearly as great as one might at first imagine. Even the royal residence was set beside canals and at the edge of farmland. And, certainly, the life style of the court as it is depicted in its courtiers’ myriad tomb chapels is always shown as country life and never as taking place within the confines of some kind of city.

Μην ακούς το θεό της πειθαρχίας, μη φοβάσαι. Άνοιξε τα μάτια, κοίταζε. Καλύτερα να δεις το φοβερό μυστήριο και να τυφλωθείς, παρά να κρατάς απλήγοτα τα μάτια σου, ασφαλισμένα, περιορισμένα στο νόμιμο κύκλο του ανθρώπινου δυνατού.

Θα τον τιμώρησαν για την ύβριν του, γιατί τόλμησε να επιθυμήσει τα αδύνατα. Παρέβηκε την τάξη του κόσμου, ξέχασε τη φρόνιμη ανθρώπινη εντολή: Μηδέν άγαν. Μα μια σύγχρονη ψυχή θα υμνούσε τον τυφλωμένο βιαστή και παραβάτη, γιατί η δική μας εποχή καίγεται από την ίδια βελλεροφόντεια λαχτάρα: Εν άγαν!

Όλα είναι σωστά στον παρδαλό, ανισόρροπο, πάμπλουτο τούτον κόσμο", "Όμοια η αλήθεια είναι χυμένη παντού, αδιόρατη, διαπεραστική, αρμυρή σαν το δάκρυο.

Και σα γεράκι ο νους σέρνει φωνή μέσα στα χαλάσματα, χαρούμενος γιατί νιώθει πως έφτασε στο υψηλό σημείο να βλέπει την άβυσσο σαν πατρίδα.

Κοιτάζεις ένα άγαλμα της κλασικής εποχής και καταλαβαίνεις αμέσως αν ο άντρας που παριστάνει είναι λεύτερος ή δούλος, το σώμα του τον φανερώνει." "Αρμονία νου και κορμιού, ιδού το υψηλό ιδανικό του Έλληνα.

Τέχνη είναι όχι να παρασταίνεις το σώμα παρά τις δυνάμεις που δημιούργησαν το σώμα.

Και πίσω από τους Λαπίθες και τους Κενταύρους διακρίνουμε τους δύο μεγάλους αιώνιους αντιπάλους: το νου και το χτήνος, τον πολιτισμό και τη βαρβαρότητα.

So, we need not dwell upon the feature of illusion. Rather let us, recognizing the real nature of the Universe, seek to understand its mental laws, and endeavor to use them to the best effect in our upward progress through life, as we travel from plane to plane of being. The Laws of the Universe are none the less "Iron Laws" because of the mental nature. All, except THE ALL, are bound by them. What is IN THE INFINITE MIND OF THE ALL is REAL in a degree second only to that Reality itself which is vested in the nature of THE ALL.

No matter what we have heard or read about a country, it is our own feeling that counts.

hidden in this huge city beats in unison the heart of a whole people seeking to find their route to a better future.