Elephants Travel Quotes

We traveled for two weeks with a pickled hippo.

Lured by the wilderness, and by the chance of spotting rare desert elephants, a few intrepid tourists make their way to the Skeleton Coast each year. It's just about as remote as any tourist destination on earth, but one that pays fabulous dividends.

A lie well told, as the Old Singhalese adage goes, is worth a thousand facts.

This is not their place. In time they will pass. Ghana was here when they came. When they go, Ghana will be here. They are like mice on an elephant’s back. They will pass.” In

Elephants of the Gun-Team

To the Druidic mind, trees are sentient beings. Far from being unique to the Celts, this idea was shared by many of the ancient civilizations that lived in the vast virgin wildwoods of the past. The Celts believed a tree’s presence could be felt more keenly at night or after a heavy rain, and that certain people were more attuned to trees and better able to perceive them. There is a special word for this recognition of sentience, mothaitheacht. It was described as a feeling in the upper chest of some kind of energy or sound passing through you. It’s possible that mothaitheacht is an ancient expression of a concept that is relatively new to science: infrasound or “silent” sound. These are sounds pitched below the range of human hearing, which travel great distances by means of long, loping waves. They are produced by large animals, such as elephants, and by volcanoes. And these waves have been measured as they emanate from large trees.

I was struck by the ancient, pagan feel of the place. New Orleans doesn't feel like any other American city I've been to. It has an atmosphere like Rome or Istanbul, a sense of the veil being very thin between this world and the world of the fictional and the dead. It is an eerie, haunted, and beautiful place - as any port should be.

I've wanted to find out as much about China as I could. But that China is only my China. Not any China I can read about. It's the China that sends messages just to me. It's not the big yellow expanse on the globe, it's another China. Another hypothesis, another supposition. In a sense, it's a part of myself that's been cut off by the word China. I wander though China. Without ever having boarded a plane. My travels take place here in the Tokyo subways, in the backseat of a taxi... all of a sudden this city will start to go. In a flash, the buildings will crumble. Over the Tokyo streets will fall my China, like ash, leaching into everything it touches. Slowly, gradually, until nothing remains.

Wealth correlates with certain forms of freedom, like the freedom to acquire goods, or to travel, or freedom of access to certain cultural events, and so on.

Graphene consists of a single molecular layer of carbon atoms tightly bonded to form an ultra-thin, ultra-durable sheet. It is almost transparent and weighs practically nothing, yet is the toughest material known to science—two hundred times stronger than steel and stronger even than diamonds. In principle, you could balance an elephant on a pencil and then place the pencil point on a sheet of graphene without breaking or tearing it. As a bonus, graphene also conducts electricity.

not all who wander are lost a poem called "Wander, wander, wandering meandering, the urge to roam, to dance, to fly, to be, the search for free, the need to see to go to find to search to do, my thirsts so easily quenched so close to home and yours so grand, so elegant, so marvellous, climbing mountaintops and elephants and tiger hunts and dancing bears and far off stars and trips to mars and all of it so wild, so vast, so free, as you go wander, wander, wandering, and then the best part of all when, satisfied, complete, and happy now, you wander slowly home to me.

I would go to India for you, Victoria Forester, and bring you the tusks of elephants, and pearls as big as your thumb, and rubies the size of wren’s eggs. ‘I would go to Africa, and bring you diamonds the size of cricket balls. I would find the source of the Nile, and name it after you. ‘I would go to America – all the way to San Francisco, to the gold-fields, and I would not come back until I had your weight in gold. Then I would carry it back here, and lay it at your feet. ‘I would travel to the distant northlands did you but say the word, and slay the mighty polar bears, and bring you back their hides.’ ‘I

Alongside them in the Antipodes live more than a dozen fabulous races.16 These include the Antipedes (people whose feet point backward), Amazons (women with a single breast), Cynocephales (men with the heads of dogs), Panoti (men with elephant trunks for ears), and Blemmyae (headless people whose faces are embedded in their chests).

Imagine a tiny ant on the back of a massive African elephant. No matter how diligently that ant marches east, if the elephant he sits upon travels in the opposite direction, the ant will end up farther west than his starting point. Similarly, we will find ourselves receding from our goals if our conscious and subconscious minds are not aligned.

At first the night travel promised to be fatiguing, but that was on account of pyjamas. This foolish night-dress consists of jacket and drawers. Sometimes they are made of silk, sometimes of a raspy, scratchy, slazy woolen material with a sandpaper surface. The drawers are loose elephant-legged and elephant-waisted things, and instead of buttoning around the body there

A politician and his entourage on the campaign trail were like a herd of elephants: they could travel nowhere lightly. They stomped the earth until it hurt with the weight of the guards, chiefs of staff, spokespersons, speechwriters, publicity folks, gofers and others. It was a spectacle that if it didn’t make you laugh would at least cause you considerable worry about the future of the country.

Few survivors carried anything, except for anguished tales of their abandonment by the Raj. Lying in their cholera beds, they told of Anglo-Indian families whose darker-skinned daughters were turned away from camps for Europeans; of columns of Indian refugees held back until Europeans had passed, so the roads would be less begrimed; of elephants struggling up the slopes, hind legs quivering, as they carried mahogany desks out over the bodies of children. The most despised rumour, which travelled well in India, was that the Army enforced separate ‘White’ and ‘Black’ routes: so little did Indian lives count in the end.

What if I am faced with some terrible thing that I don’t know how to deal with? And that hysteria always goes away the instant we are willing to hear the answer. Even if the answer is what we feared all along. Yes, you have cancer. Yes, your kids are on drugs. Yes, there is an elephant outside your tent. Now the question becomes, What are you going to do about it? Subsequent emotions may not be pleasant, but the hysteria stops. Hysteria accompanies an unwillingness to look at what is really going on; it promotes an unwillingness to look. We feel we are afraid to look, when actually it is not-looking that makes us afraid. The minute we look, we cease being afraid.

We warily sipped ‘fresh’ buffalo milk in a Krishna temple. We travelled into the Himalayas until, at a height of two kilometres above sea level where we found ourselves surrounded by men as hard and tough as the mountains that bred them. We negotiated a price of 100 rupees for one of these men to carry our two heaviest bags the 15-minute walk to the hotel with nothing more than rope and a forehead strap. I paid him 300 rupees and his face lit up! We watched the morning mist clear to reveal views of the green Doon Valley and the distant white-capped Himalayan peaks. We rode an elephant up to the Amber Fort of Jaipur, and the next day we painted, washed and fed unpeeled bananas to another elephant, marvelling at her gentle nature as we placed the bananas on her huge bubble-gum coloured tongue.

Most of us operate from a narrower frame of reference than that of which we are capable, failing to transcend the influence of our particular culture, our particular set of parents and our particular childhood experience upon our understanding. It is no wonder, then, that the world of humanity is so full of conflict. We have a situation in which human beings, who must deal with each other, have vastly different views as to the nature of reality, yet each one believes his or her own view to be the correct one since it is based on the microcosm of personal experience. And to make matters worse, most of us are not even fully aware of our own world views, much less the uniqueness of the experience from which they are derived. Bryant Wedge, a psychiatrist specializing in the field of international relations, studied negotiations between the United States and the U.S.S.R. and was able to delineate a number of basic assumptions as to the nature of human beings and society and the world held by Americans which differed dramatically from the assumptions of Russians. These assumptions dictated the negotiating behavior of both sides. Yet neither side was aware of its own assumptions or the fact that the other side was operating on a different set of assumptions. The inevitable result was that the negotiating behavior of the Russians seemed to the Americans to be either crazy or deliberately evil, and of course the Americans seemed to the Russians equally crazy or evil.24 We are indeed like the three proverbial blind men, each in touch with only his particular piece of the elephant yet each claiming to know the nature of the whole beast. So we squabble over our different microcosmic world views, and all wars are holy wars.

I had become something of a bird man – a passion that has remained with me – and could tell a Himalayan griffon from a bearded vulture and could identify the streaked laughing thrush, the orange bullfinch, Tytler’s leaf warbler and the Kashmir flycatcher, which was threatened then, and must surely by now be extinct. The trouble with being in Dachigam was that it had the effect of unsettling one’s resolve. It underlined the futility of it all. It made one feel that Kashmir really belonged to those creatures. That none of us who were fighting over it – Kashmiris, Indians, Pakistanis, Chinese (they have a piece of it too – Aksai Chin, which used to be part of the old Kingdom of Jammu and Kashmir), or for that matter Pahadis, Gujjars, Dogras, Pashtuns, Shins, Ladakhis, Baltis, Gilgitis, Purikis, Wakhis, Yashkuns, Tibetans, Mongols, Tatars, Mon, Khowars – none of us, neither saint nor soldier, had the right to claim the truly heavenly beauty of that place for ourselves. I was once moved to say so, quite casually, to Imran, a young Kashmiri police officer who had done some exemplary undercover work for us. His response was, ‘It’s a very great thought, Sir. I have the same love for animals as yourself. Even in my travels in India I feel the exact same feeling – that India belongs not to Punjabis, Biharis, Gujaratis, Madrasis, Muslims, Sikhs, Hindus, Christians, but to those beautiful creatures – peacocks, elephants, tigers, bears . . .’ He was polite to the point of being obsequious, but I knew what he was getting at. It was extraordinary; you couldn’t – and still cannot – trust even the ones you assumed were on your side. Not even the damn police.

THE DEMANDS MADE by a work of this nature upon the generosity of specialists are very numerous, and the Editor would be wanting in all title to the generous treatment he has received were he not willing to make the fullest possible acknowledgment of his indebtedness. His thanks are due in the first place to the scholarly and accomplished Bahadur Shah, baggage elephant 174 on the Indian Register, who, with his amiable sister Pudmini, most courteously supplied the history of ‘Toomai of the Elephants’ and much of the information contained in ‘Servants of the Queen’. The adventures of Mowgli were collected at various times and in various places from a multitude of informants, most of whom desire to preserve the strictest anonymity. Yet, at this distance, the Editor feels at liberty to thank a Hindu gentleman of the old rock, an esteemed resident of the upper slopes of Jakko, for his convincing if somewhat caustic estimate of the national characteristics of his caste–the Presbytes. Sahi, a savant of infinite research and industry, a member of the recently disbanded Seeonee Pack, and an artist well known at most of the local fairs of Southern India, where his muzzled dance with his master attracts the youth, beauty, and culture of many villages, have contributed most valuable data on people, manners, and customs. These have been freely drawn upon, in the stories of ‘Tiger-Tiger!’ ‘Kaa’s Hunting’, and ‘Mowgli’s Brothers’. For the outlines of ‘Rikki-tikki-tavi’ the Editor stands indebted to one of the leading herpetologists of Upper India, a fearless and independent investigator who, resolving ‘not to live but know’, lately sacrificed his life through over-application to the study of our Eastern Thanatophidia. A happy accident of travel enabled the Editor, when a passenger on the Empress of India, to be of some slight assistance to a fellow-voyager. How richly his poor services were repaid, readers of the ‘White Seal’ may judge for themselves.

What are we doing here?” Burnes said, almost to himself. “That, Burnes, I cannot tell you. I do not know why anyone leaves his house, to travel ten thousand miles, when all the poetry that has ever been written, all the poetry since the beginning of the world all tells us the single lesson that we would be happiest in our own homes, since that is where happiness is born, and where it lives. What poetry cannot answer is the question that follows from that, whether we men actually want to be happy, or whether we would prefer to be restless. In your case—in the English, excuse me, the British case—I would say that when you have gone home, when you are all old and thinking about what this adventure, this whole centuries-long adventure meant, what it meant to you . . . well, things do not always mean something, but perhaps your adventure, perhaps it meant something. You will sit at home and look into your fires and draw your Cashmire shawls about you, and think that you came here for one reason. Of course, now, you tell yourself all sorts of fairy stories—you are here to sell us your wonderful English goods, you want to set us free, you want us to grow up, you want to educate us and make us worship three gods instead of forty thousand—” “Only one God.” “I stand corrected, Burnes-ji, and I am sure your one God is much more sensible than ours, who are quaint, who have the heads of elephants and monkeys and have blue skin. They are all very good reasons to tell yourself at the time, but they are not, at the bottom, the real reason you came here. You came here not to make yourselves rich, not to make us better and Christian and clean and dressed in Bradford cotton. You believe all this, I know. But when you are old and tired and sleeping in a thousand years’ time, you will start to realize that you came here and took possession of what was not yours for one reason. To surrender it, to give it up. That is the only reason. Do you not know your Shakespeare, Burnes? Have you never seen The Tempest in your London theatres? Do you not think it strange that, so very long ago, before your English kings owned anything at all, your English poet was dreaming of giving it all up, of surrendering what was not yet yours? Of what never would truly be yours? You are not adventurers; you are all Prosperos, waiting for the day you can give it up, drown your book, and return nobly. We endure your presence, because we see that when you look at us, you know that we will take it all back one day. And you want us to. That desire is so strong in you, it makes you build an empire; because if you never had an empire, you would not have one so nobly to surrender. That, Burnes, is what you are doing here. You asked me, and you did not think that I had an answer. But I have an answer, and that is what you are doing here. And now you are tired, and I shall leave you.

SAFARI tents remain zipped, hotel pools are empty, game guides idle among lions and elephants. Tour operators across Africa are reporting the biggest drop in business in living memory. A specialist travel agency, SafariBookings.com, says a survey of 500 operators in September showed a fall in bookings of between 20% and 70%. Since then the trend has accelerated, especially in Botswana, Kenya, South Africa and Tanzania. Several American and European agents have stopped offering African tours for the time being. The reason is the outbreak of the Ebola virus in west Africa, which has killed more than 5,000 people. The epidemic is taking place far from the big safari destinations in eastern and southern Africa—as far or farther than the

And yet, why is there any need to go abroad? After all, one can travel easily enough through novels!

When a poacher kills an elephant, he doesn’t just kill the elephant who dies. The family may lose the crucial memory of their elder matriarch, who knew where to travel during the very toughest years of drought to reach the food and water that would allow them to continue living. Thus one bullet may, years later, bring more deaths.

It's a novel by Jules Verne," she continued. "He writes for young readers, but adults enjoy his work as well." "What's it about?" "An Englishman who accepts a wager to go around the world in eighty days. He travels by train, ships, horse, elephant, and even a wind-powered sledge." Mr. Severin's perplexed gaze met hers. "Why read an entire novel about that when you could obtain the itinerary from a travel office?" She smiled at that. "The novel isn't about the itinerary. What's important is what he learns along the way." "Which is?" "Read it," she challenged, "and find out.

The Third Count: Dolphins don't like humans that much and never have. In fact, people who have been in the water with wild dolphins have been bumped, rammed, bitten, and, in one case, even killed by dolphins. The permanent smile on the faces of some species of dolphin is purely anatomical, no more indicative of the animal's state of mind than are the tusks on an elephant. You moron.

They were timid travellers, he later wrote, driven more by the need to escape than the desire to arrive.

He never grew up, read his epitaph, but he never stopped growing.

Having compacted so much noise into the first half of his life, he was now spending the second gathering up the silence.

The white hunter was laughing happily, his adoring girl was open-mouthed in admiration for his nerve, I was sweating with dismay and outrage, and then an elephant charged and did not stop and our hero stepped hard on the gas and drove off, saying, “Not bluffing that time.” So now I knew, lucky me, what a medium-size elephant stampede was like. Doomed to see elephants in the company of lunatics. All I wanted was to watch them with love and respect, at a reasonable distance.

No other animals have collective intentionality combined with words. A few other animal species do have symbolic communication of a sort. Elephants appear to communicate through low-frequency vocal rumblings that can travel over a mile. Certain great apes appear to use sign language in a limited way, on the order of a two-year-old human, usually linked in some way to securing a reward. But only human animals have both language and collective intentionality. The two abilities build on one another in complex ways, allowing a human infant to bootstrap a conceptual system into her brain, changing its wiring in the process. The combination also allows people to categorize cooperatively, which is the basis of communication and social influence.12

Along the banks of the river about here we found that the natives had dug a great number of pitfalls, about ten feet in depth, to entrap hippopotami, elephants, or buffaloes, which, being always placed in the pathways made by these animals, and neatly covered over with dry grass, are most difficult to detect, even when one knows there are such things about; but the unconscious traveller, ignorant of anything of the sort, is almost sure to be engulfed in one of them sooner or later. This happened to two of our party, neither of whom, luckily, was in any way hurt, after which we adopted the plan of letting one of the Kafirs walk in front, who gave us due notice of their whereabouts, by either uncovering them with an assegai or falling into them, an example which we were, of course, careful not to follow.

The Greyhound becomes a menagerie on wheels, a circus, a traveling zoo of paper animals, filled with the kids’ delighted shrieking and the imagined sounds of elephants and zebras and monkeys.

Now, whenever she smelled the gums, the balsams, and the special aromatics that arrived with merchants from afar, her head reeled with images of temples, shrines, palaces, fortresses, mysterious walls, tapestries, paintings, jewels, liquors, icons, drugs, dyes, meats, sweets, sweetmeats, silks, bolts and bolts of cotton cloth, ores, shiny metals, foodstuffs, spices, musical instruments, ivory daggers and ivory dolls, masks, bells, carvings, statues (ten times as tall as she!), lumber, leopards on leashes, peacocks, monkeys, white elephants with tattooed ears, horses, camels, princes, maharajah, conquerors, travelers (Turks with threatening mustaches and Greeks with skin as pale as the stranger who had befriended her at the funeral grounds), singers, fakirs, magicians, acrobats, prophets, scholars, monks, madmen, sages, saints, mystics, dreamers, prostitutes, dancers, fanatics, avatars, poets, thieves, warriors, snake charmers, pageants, parades, rituals, executions, weddings, seductions, concerts, new religions, strange philosophies, fevers, diseases, splendors and magnificences and things too fearsome to be recounted, all writhing, cascading, jumbling, mixing, splashing, and spinning; vast, complex, inexhaustible, forever.

If you want to make people behave more ethically, there are two ways you can go. You can change the elephant, which takes a long time and is hard to do. Or, to borrow an idea from the book Switch, by Chip Heath and Dan Heath,54 you can change the path that the elephant and rider find themselves traveling on. You can make minor and inexpensive tweaks to the environment, which can produce big increases in ethical behavior.

The love we hold in our hearts on this earth does not disappear into nothingness when we cross—it travels with us and becomes a part of the massive, universal life force that is the collection of all of our love and light. In the same way, our passions and our unique individual gifts and personality come with us, too. Someone who is an artist on earth will be an artist on the Other Side. Someone who was an incorrigible jokester here on earth will be the same once they cross. If we adored elephants when we were in our bodies, we will still adore them once our consciousness has transitioned out of our bodies and turned into pure light energy. What we love, we take.

Shiva’s world-destroying dance is another potent symbol that can be understood both cosmologically and psychologically. From a yogic perspective, the dance disentangles all the mental webs by which we have imprisoned ourselves through our incessant karmic activities or volitions. Shiva, as Natarāja (“Lord of Dance”), is the destroyer of our delusions and illusions. He is an inner force that undermines our laboriously created conceptualizations of the world, so that we may see reality “as it is” (yathā-bhūta). The Goddess Mohinī (“She who deludes”) is thought to tempt us with misconceptions and delusional fantasies, so that only serious spiritual seekers can find their way to Reality. The elephant-headed, pot-bellied God Ganesha, again, is traditionally called upon to remove all such obstacles. Each deity represents a particular symbolic function whose depth we can plumb only when we delve into our own psyche by means of Yoga. The artistic representations of the numerous deities of Hinduism, Buddhism, and Jainism all are full of yogic symbolism. That symbolism is most prominent in the profound teachings of Tantra. To appreciate this fact, we just need to look at the esoteric meaning of hatha—as in Hatha-Yoga, a branch of Tantra. The dictionary meaning of the term hatha is simply “force” or “power,” and the commonly used ablative hathāt means “by force of.” Esoterically, however, the syllables ha and tha—quite meaningless in themselves—are said to symbolize “Sun” and “Moon” respectively. Specifically, they refer to the inner luminaries: the “sun” or solar energy coursing through the right energetic pathway (i.e., the pingalānādī) and the “moon” or lunar energy traveling through the left pathway (i.e., the idā-nādī). Hatha-Yoga utilizes these two currents—corresponding to the sympathetic and parasympathetic nervous systems respectively—in order to achieve a psychoenergetic balance and mental tranquillity. When this energetic harmony is achieved, the central channel (i.e., the sushumnā-nādī) is activated. As soon as the life force (prāna) flows into and up the central channel, it awakens the serpent power (kundalinī-shakti) and pulls it into the central channel as well. Thereafter the kundalinī rises to the crown of the head, leading to a sublime state of mind-transcending unified consciousness (or nirvikalpa-samādhi, “formless ecstasy”).

then through the Indian Ocean, down around the Cape of Good Hope, and up to the Atlantic. The entirety of the world via water. So many of the places I went exist in my mind like a brochure when I try to recall them. Elephants in Tsavo East National Park, an elevator packed with people riding from Salvador’s upper to lower city. The rippling heat of Delhi and the bright turquoises, saffrons, and fuchsias of women’s saris. I learned about silk and sashimi, about wild animals and barren deserts. I also learned about intractable poverty, caste systems, indigenous tribes—things I might have learned about America if I’d been paying closer attention. But this is perhaps the most profound lesson of travel, that you don’t really know the place and culture you’ve come from until you’ve left it. Today, I think that even if I had someday left the States, without that voyage, I’d have trod the familiar: London, Paris, Amsterdam, Montreal. Instead, Semester at Sea gave me the courage to imagine a different kind of travel, and a blueprint for how to do it. To see the sights, certainly, but to understand that it was meeting people that really mattered. In this, I also count a legacy from my father, the salesman who could talk to anyone about anything.

He stops about 30 m away in a cloud of dust, turns and goes off, trumpeting loudly. Seconds later he comes rushing back back again, throwing a full-on elephant teenage-tantrum, even ripping up vegetation and throwing it into the air with his trunk.

Do you know who I am (The Sonnet) Oh, so many times have I heard, Do you know who I am! So today when I travel places, I walk around as a total lamb! There's an immense relief, In not flashing my name. Windbags make all the noise, Beings with character stay inane. Be an elephant, strong yet gentle, You observe more by being a dumbbell. Blow your top when it's really needed, Otherwise, be good people among the people. All roads lead to people, not to mythical Rome. Names aloof from people have no living role.

There are seven wonders in India and the Taj mahal is one of them. Shah Jahan built the Taj Mahal in Agra, Uttar Pradesh, In 1653 after the death of Mumtaz, his loved one. It was built over 22 years with the help of 20,000 craftsmen and 1,000 elephants. It is not only one of the wonders of India, but also one of the wonders of the world, and remains very popular with tourists from across the globe.

The common baron caterpillar did not, for example, anticipate the benefits of camouflage. Elephants no sooner considered in advance the potential rewards of growing large ears than the artic rabbit contemplated the profit of shrinking theirs. Encystment was not a survival strategy devised by protozoa, bacteria, and many species of nematodes because they foretasted some future hardship and made preparations when times were good and danger was rare. Ancestral wildebeest did not carefully plot out their species’ enormous migratory patterns because of an innate love of travel and a fondness of new vistas.

Charlotte Evans was used to feeling grungy. As a freelancer, she traveled on a shoestring, getting stories other writers did not, precisely because she wasn't fussy about how she lived. In the last twelve months, she had survived dust while writing about elephant keepers in Kenya, ice while writing about the spirit bear of British Columbia, and flies while writing about a family of nomads in India.

Meanwhile, the father had searched for this son unsuccessfully, and now lived in another city. His household had become very wealthy, his goods and treasures incalculable: gold, silver, lapis lazuli, coral, amber, crystal, and other gems overflowed his storehouses. He also had many grooms and servants, clerks and attendants, and countless elephants, horses, carriages, oxen, and sheep. His revenues and investments spread to other lands. There also were many merchants and traveling traders around.

When a poacher kills an elephant, he doesn’t just kill the elephant who dies. The family may lose the crucial memory of their elder matriarch, who knew where to travel during the very toughest years of drought to reach the food and water that would allow them to continue living. Thus one bullet may, years later, bring more deaths. Watching dolphins while thinking of elephants, what I realized is: when others recognize and depend on certain individuals, when a death makes the difference for individuals who survive, when relationships define us, we have traveled across a certain blurry boundary in the history of life on Earth—“it” has become “who.