Epic Anime Quotes

Gilgamesh was called a god and a man; Enkidu was an animal and a man. It is the story of their becoming human together.

In addition to the OPEN RANGE CAUTION, there were animal signs I'd never seen before-an antelope, a cow, and cow with horns...But it worried me that, without warning, a cow with horns might be running across the interstate. And that this had happened frequently enough that they'd had to erect a sign to warn people about it.

Van Houten, I’m a good person but a shitty writer. You’re a shitty person but a good writer. We’d make a good team. I don’t want to ask you any favors, but if you have time – and from what I saw, you have plenty – I was wondering if you could write a eulogy for Hazel. I’ve got notes and everything, but if you could just make it into a coherent whole or whatever? Or even just tell me what I should say differently. Here’s the thing about Hazel: Almost everyone is obsessed with leaving a mark upon the world. Bequeathing a legacy. Outlasting death. We all want to be remembered. I do, too. That’s what bothers me most, is being another unremembered casualty in the ancient and inglorious war against disease. I want to leave a mark. But Van Houten: The marks humans leave are too often scars. You build a hideous minimall or start a coup or try to become a rock star and you think, “They’ll remember me now,” but (a) they don’t remember you, and (b) all you leave behind are more scars. Your coup becomes a dictatorship. Your minimall becomes a lesion. (Okay, maybe I’m not such a shitty writer. But I can’t pull my ideas together, Van Houten. My thoughts are stars I can’t fathom into constellations.) We are like a bunch of dogs squirting on fire hydrants. We poison the groundwater with our toxic piss, marking everything MINE in a ridiculous attempt to survive our deaths. I can’t stop pissing on fire hydrants. I know it’s silly and useless – epically useless in my current state – but I am an animal like any other. Hazel is different. She walks lightly, old man. She walks lightly upon the earth. Hazel knows the truth: We’re as likely to hurt the universe as we are to help it, and we’re not likely to do either. People will say it’s sad that she leaves a lesser scar, that fewer remember her, that she was loved deeply but not widely. But it’s not sad, Van Houten. It’s triumphant. It’s heroic. Isn’t that the real heroism? Like the doctors say: First, do no harm. The real heroes anyway aren’t the people doing things; the real heroes are the people NOTICING things, paying attention. The guy who invented the smallpox vaccine didn’t actually invented anything. He just noticed that people with cowpox didn’t get smallpox. After my PET scan lit up, I snuck into the ICU and saw her while she was unconscious. I just walked in behind a nurse with a badge and I got to sit next to her for like ten minutes before I got caught. I really thought she was going to die, too. It was brutal: the incessant mechanized haranguing of intensive care. She had this dark cancer water dripping out of her chest. Eyes closed. Intubated. But her hand was still her hand, still warm and the nails painted this almost black dark blue and I just held her hand and tried to imagine the world without us and for about one second I was a good enough person to hope she died so she would never know that I was going, too. But then I wanted more time so we could fall in love. I got my wish, I suppose. I left my scar. A nurse guy came in and told me I had to leave, that visitors weren’t allowed, and I asked if she was doing okay, and the guy said, “She’s still taking on water.” A desert blessing, an ocean curse. What else? She is so beautiful. You don’t get tired of looking at her. You never worry if she is smarter than you: You know she is. She is funny without ever being mean. I love her. I am so lucky to love her, Van Houten. You don’t get to choose if you get hurt in this world, old man, but you do have some say in who hurts you. I like my choices. I hope she likes hers.

Here's the thing about Hazel: Almost everyone is obsessed with leaving a mark upon the world. Bequeathing a legacy. Outlasting death. We all want to be remembered. I do, too. That's what bothers me most, is being another unremembered casualty in the ancient and inglorious war against disease. I want to leave a mark. But Van Houten: The marks humans leave are too often scars. You build a hideous minimall or start a coup or try to become a rock star and you think, "They'll remember me now," but (a) they don't remember you, and (b) all you leave behind are more scars. Your coup becomes a dictatorship. Your minimall becomes a lesion. ... We are like a bunch of dogs squirting on fire hydrants. We poison the groundwater with our toxic piss, marking everything MINE in a ridiculous attempt to survive our deaths. I can't stop pissing on fire hydrants. I know it's silly and useless--epically useless in my current state--but I am an animal like any other. Hazel is different. She walks lightly, old man. She walks lightly upon the earth. Hazel knows the truth: We're as likely to hurt the universe as we are to help it, and we're not likely to do either. People will say it's sad that she leaves a lesser scar, that fewer remember her, that she was loved deeply but not widely. But it's not sad, Van Houten. It's triumphant. It's heroic. Isn't that the real heroism? Like the doctors say: First, do no harm. The real heroes anyway aren't the people doing things; the real heroes are the people NOTICING things, paying attention. The guy who invented the smallpox vaccine didn't actually invent anything. He just noticed that people with cowpox didn't get smallpox. ... But then I wanted more time so we could fall in love. I got my wish, I suppose. I left my scar. ... What else? She is so beautiful. You don't get tired of looking at her. You never worry if she is smarter than you: You know she is. She is funny without ever being mean. I love her. I am so lucky to love her, Van Houten. You don't get to choose if you get hurt in this world, old man, but you do have some say in who hurts you. I like my choices. I hope she likes hers.

A wounded animal yet bears teeth

Fate is a tricky animal. Those who believe they harness it, often find a difficult beast to master.

You are a human being now, not like them [the animals].

We are like a bunch of dogs squirting on fire hydrants. We poison the groundwater with our toxic piss, marking everything MINE in a ridiculous attempt to survive our deaths. I can't stop pissing on fire hydrants. I know it's silly and useless-epically useless in my current state-but I am an animal like any other.

While the characters drive the epic story of Robotech, it’s the robotic mecha that capture the imagination.

Valdivia's actions symbolize man's indefatigable thirst to take control of a place where he can exercise total authority. That phrase, attributed to Caesar, proclaiming he would rather be first-in-command in some humble Alpine village than second-in-command in Rome, is repeated less pompously, but no less effectively, in the epic campaign that is the conquest of Chile. If, in the moment the conquistador was facing death at the hands of tht invincible Araucanian Caupolican, he had not been overwhelmed with fury, like a hunted animal, I do not doubt that judging his life, Valdivia would have felt death was fully justified. He belonged to that special class of men the species produces every so often, in whom a craving for limitless power is so extreme that any suffering to achieve it seems natural, and he had become the omnipotent ruler of a warrior nation.

Listen as the fox slowly and deftly unbinds his whole pack of tricks—his flattery and fine words, his warm and sugary russet charm, his bold-faced blandishments. He has brought forth a spool of raw lies and spun them into a glittering web of truth to trap them all. Every last one of them.

I passed out cigars to the men, and we lit them with a twig caught alight in the fire and passed the bottle around. Charley was doing most of the talking, telling a hunting story from the days of elk and bison, neither of which anyone in attendance except Charley had ever seen. He made them epic animals in his story, inhabitants of an old and better world not to come around again. He then told of his lost farmstead at the old mound village of Cowee, before one of the many disastrous treaties had driven him and his family west to Nantayale. At Cowee, he has been noted for his success with apple trees, which over the years he had planted at spots where his outhouses had stood. Apples grew on his trees huge as dreams of apples. That Cowee house was old, from the time when they still buried dead loved ones in the dirt floor.

An imaginary circle of empathy is drawn by each person. It circumscribes the person at some distance, and corresponds to those things in the world that deserve empathy. I like the term "empathy" because it has spiritual overtones. A term like "sympathy" or "allegiance" might be more precise, but I want the chosen term to be slightly mystical, to suggest that we might not be able to fully understand what goes on between us and others, that we should leave open the possibility that the relationship can't be represented in a digital database. If someone falls within your circle of empathy, you wouldn't want to see him or her killed. Something that is clearly outside the circle is fair game. For instance, most people would place all other people within the circle, but most of us are willing to see bacteria killed when we brush our teeth, and certainly don't worry when we see an inanimate rock tossed aside to keep a trail clear. The tricky part is that some entities reside close to the edge of the circle. The deepest controversies often involve whether something or someone should lie just inside or just outside the circle. For instance, the idea of slavery depends on the placement of the slave outside the circle, to make some people nonhuman. Widening the circle to include all people and end slavery has been one of the epic strands of the human story - and it isn't quite over yet. A great many other controversies fit well in the model. The fight over abortion asks whether a fetus or embryo should be in the circle or not, and the animal rights debate asks the same about animals. When you change the contents of your circle, you change your conception of yourself. The center of the circle shifts as its perimeter is changed. The liberal impulse is to expand the circle, while conservatives tend to want to restrain or even contract the circle. Empathy Inflation and Metaphysical Ambiguity Are there any legitimate reasons not to expand the circle as much as possible? There are. To expand the circle indefinitely can lead to oppression, because the rights of potential entities (as perceived by only some people) can conflict with the rights of indisputably real people. An obvious example of this is found in the abortion debate. If outlawing abortions did not involve commandeering control of the bodies of other people (pregnant women, in this case), then there wouldn't be much controversy. We would find an easy accommodation. Empathy inflation can also lead to the lesser, but still substantial, evils of incompetence, trivialization, dishonesty, and narcissism. You cannot live, for example, without killing bacteria. Wouldn't you be projecting your own fantasies on single-cell organisms that would be indifferent to them at best? Doesn't it really become about you instead of the cause at that point?

A Zoroastrian Persian emperor called Shapur condemned Christians because they “attribute the origin of snakes and creeping things to a good God.” For him, such things could only be the creation of a separate, malign creator. The great Persian national epic the Shahnamah begins with a great army of fairies and animals that had chosen the side of good over evil, setting out for battle with Angra Mainyu. (If this sounds like C. S. Lewis’s The Chronicles of Narnia, that is because he was a great admirer of the Shahnamah—and he called Zoroastrianism his favorite “pagan” religion.)

The heroic and often tragic stories of American whalemen were renowned. They sailed the world’s oceans and brought back tales filled with bravery, perseverance, endurance, and survival. They mutinied, murdered, rioted, deserted, drank, sang, spun yarns, scrimshawed, and recorded their musings and observations in journals and letters. They survived boredom, backbreaking work, tempestuous seas, floggings, pirates, putrid food, and unimaginable cold. Enemies preyed on them in times of war, and competitors envied them in times of peace. Many whalemen died from violent encounters with whales and from terrible miscalculations about the unforgiving nature of nature itself. And through it all, whalemen, those “iron men in wooden boats” created a legacy of dramatic, poignant, and at times horrific stories that can still stir our emotions and animate the most primal part of our imaginations. “To produce a mighty book, you must choose a mighty theme,” proclaimed Herman Melville, and the epic story of whaling is one of the mightiest themes in American history.

We must have horses and dogs and cats and other animals in our lives in order for our psyches to function as they should, just as we have to have bacteria in our guts in order to digest food.

The modern chicken is both a technological triumph and a poster child for all that is sad and nightmarish about our industrial agriculture. The most engineered creature in history is also the world’s most commonly mistreated animal.

The marks humans leave are too often scars. You build a hideous minimall or start a coup or try to become a rock star and you think, “They’ll remember me now,” but (a) they don’t remember you, and (b) all you leave behind are more scars. Your coup becomes a dictatorship. Your minimall becomes a lesion. (Okay, maybe I’m not such a shitty writer. But I can’t pull my ideas together, Van Houten. My thoughts are stars I can’t fathom into constellations.) We are like a bunch of dogs squirting on fire hydrants. We poison the groundwater with our toxic piss, marking everything MINE in a ridiculous attempt to survive our deaths. I can’t stop pissing on fire hydrants. I know it’s silly and useless – epically useless in my current state – but I am an animal like any other. Hazel is different. She walks lightly, old man. She walks lightly upon the earth. Hazel knows the truth: We’re as likely to hurt the universe as we are to help it, and we’re not likely to do either. People will say it’s sad that she leaves a lesser scar, that fewer remember her, that she was loved deeply but not widely. But it’s not sad, Van Houten. It’s triumphant. It’s heroic. Isn’t that the real heroism? Like the doctors say: First, do no harm.

During my first few months of Facebooking, I discovered that my page had fostered a collective nostalgia for specific cultural icons. These started, unsurprisingly, within the realm of science fiction and fantasy. They commonly included a pointy-eared Vulcan from a certain groundbreaking 1960s television show. Just as often, though, I found myself sharing images of a diminutive, ancient, green and disarmingly wise Jedi Master who speaks in flip-side down English. Or, if feeling more sinister, I’d post pictures of his black-cloaked, dark-sided, heavy-breathing nemesis. As an aside, I initially received from Star Trek fans considerable “push-back,” or at least many raised Spock brows, when I began sharing images of Yoda and Darth Vader. To the purists, this bordered on sacrilege.. But as I like to remind fans, I was the only actor to work within both franchises, having also voiced the part of Lok Durd from the animated show Star Wars: The Clone Wars. It was the virality of these early posts, shared by thousands of fans without any prodding from me, that got me thinking. Why do we love Spock, Yoda and Darth Vader so much? And what is it about characters like these that causes fans to click “like” and “share” so readily? One thing was clear: Cultural icons help people define who they are today because they shaped who they were as children. We all “like” Yoda because we all loved The Empire Strikes Back, probably watched it many times, and can recite our favorite lines. Indeed, we all can quote Yoda, and we all have tried out our best impression of him. When someone posts a meme of Yoda, many immediately share it, not just because they think it is funny (though it usually is — it’s hard to go wrong with the Master), but because it says something about the sharer. It’s shorthand for saying, “This little guy made a huge impact on me, not sure what it is, but for certain a huge impact. Did it make one on you, too? I’m clicking ‘share’ to affirm something you may not know about me. I ‘like’ Yoda.” And isn’t that what sharing on Facebook is all about? It’s not simply that the sharer wants you to snortle or “LOL” as it were. That’s part of it, but not the core. At its core is a statement about one’s belief system, one that includes the wisdom of Yoda. Other eminently shareable icons included beloved Tolkien characters, particularly Gandalf (as played by the inimitable Sir Ian McKellan). Gandalf, like Yoda, is somehow always above reproach and unfailingly epic. Like Yoda, Gandalf has his darker counterpart. Gollum is a fan favorite because he is a fallen figure who could reform with the right guidance. It doesn’t hurt that his every meme is invariably read in his distinctive, blood-curdling rasp. Then there’s also Batman, who seems to have survived both Adam West and Christian Bale, but whose questionable relationship to the Boy Wonder left plenty of room for hilarious homoerotic undertones. But seriously, there is something about the brooding, misunderstood and “chaotic-good” nature of this superhero that touches all of our hearts.

Our genus, Homo, arose two and a half million years ago, and for more than ninety-nine percent of human existence, we all lived like Onwas, in small bands of nomadic hunter-gatherers. Though the groups may have been tight-knit and communal, nearly everyone, anthropologists conjecture, spent significant parts of their lives surrounded by quiet, either alone or with a few others, foraging for edible plants and stalking prey in the wild. This is who we truly are. The agricultural revolution began twelve thousand years ago, in the Fertile Crescent of the Middle East, and the planet was swiftly reorganized into villages and cities and nations, and soon the average person spent virtually no time alone at all. To a thin but steady stream of people, this was unacceptable, so they escaped. Recorded history extends back five thousand years, and for as long as humans have been writing, we have been writing about hermits. It’s a primal fascination. Chinese texts etched on animal bones, as well as the clay tablets containing the Epic of Gilgamesh, a poem from Mesopotamia dating to around 2000 B.C., refer to shamans or wild men residing alone in the woods. People

Napoleon I., whose career had the quality of a duel against the whole of Europe, disliked duelling between the officers of his army. The great military emperor was not a washbuckler, and had little respect for tradition. Nevertheless, a story of duelling, which became a legend in the army, runs through the epic of imperial wars. To the surprise and admiration of their fellows, two officers, like insane artists trying to gild refined gold or paint the lily, pursued a private contest through the years of universal carnage. They were officers of cavalry, and their connection with the high-spirited but fanciful animal which carries men into battle seems particularly appropriate. It would be difficult to imagine for heroes of this legend two officers of infantry of the line, for example, whose fantasy is tamed by much walking exercise, and whose valour necessarily must be of a more plodding kind. As to gunners or engineers, whose heads are kept cool on a diet of mathematics, it is simply unthinkable. The names of the two officers were Feraud and D'Hubert, and they were both lieutenants in a regiment of hussars, but not in the same regiment. [The duel]

So you don’t have an inner lizard or an emotional beast-brain. There is no such thing as a limbic system dedicated to emotions. And your misnamed neocortex is not a new part; many other vertebrates grow the same neurons that, in some animals, organize into a cerebral cortex if key stages run for long enough. Anything you read or hear that proclaims the human neocortex, cerebral cortex, or prefrontal cortex to be the root of rationality, or says that the frontal lobe regulates so-called emotional brain areas to keep irrational behavior in check, is simply outdated or woefully incomplete. The triune brain idea and its epic battle between emotion, instinct, and rationality is a modern myth.

In the Rig-Veda, the most ancient of Indian religious texts, a duck lays golden eggs on a nest built on the head of a thief, and the Finnish epic Kalevala describes a duck building a nest on the body of Ilmator (daughter of air) as she lies in the sea. The duck lays eggs that fall and crack open, the yolk forming earth and the rest the heavens, sun, moon, stars, and the clouds.

The Monkey King managed to outsmart or defeat most of these adversaries, but what came afterward was rather galling. If the demon at hand wasn’t killed and sent back to Hell immediately, it was often revealed to be an animal spirit from Heaven who had gained magic powers and used them to terrorize people on Earth. After Sun Wukong’s victory, a Chinese god would show up and be like, “Sorry, bruh, that ogre was actually my goldfish. I’ll take him back now.

Most of them were guilty of nothing more than being Navajo. The errant young men responsible for most of the raids represented but a small percentage of the tribe. Yet now the many would pay for the malefactions of the few; now all the Diné would finally suffer for the trouble caused by its most incorrigible members. It was the poorest Navajos, the ladrones, who had surrendered first. They were the sickest and weakest, the ones who had lacked the wherewithal to hold out. Now they had less than nothing—not their health, not their animals, not even a country.

the subject of free will another debated topic do we or don't we have the ability to pick? greatly controlled by mind at lower levels of consciousness almost non-existent, one's free will is notably less at this level one’s actions are purely reactionary lacking self-awareness, animal instincts are primary not going along with the mind, free will increases then higher up, it's surrendered until it ceases thus, there both is and is not the capacity to choose even when we do it's limited by one's views choosing alternatively, with a mind conditioned and bound free will, then, is at best constrained and drowned

Creativity is, by its nature, fitful and inconstant, easily upset by constraint, foreboding, insecurity, external pressure. Any great preoccupation with the problems of ensuring animal survival exhausts the energies and disturbs the receptivity of the sensitive mind. Such creativity as was first achieved in the city came about largely through an arrogation of the economic means of production and distribution by a small minority, attached to the temple and the palace. In the epic of creation Marduk remarks of man: "Let him be burdened with the toil of the gods that they may freely breathe." Shall we err greatly if we translate this as: "Let our subjects be burdened with daily toil that the king and the priesthood may freely breathe"?

Wherever they went they were plagued by mosquitoes, against which they employed the deterrent of fish oil: “It is by no means uncommon to see the entrails of fish frying upon their heads in the sun, till the oil runs over their face and body. This unguent is deemed by them of so much importance, that children even of two years old are taught the use of it.”21 Since the Iora never washed, they spent their lives coated with a mixture of rancid fish oil, animal grease, ocher, beach sand, dust and sweat. They were filthy and funky in the extreme. But their stamina and muscular development were superb, and, because there was no sugar (except for the rare treat of wild honey) and little starch in their diet, they had excellent teeth—unlike the white invaders.

But surely the commute that defines the era was Noah's voyage aboard his eponymous ark, and to this day it remains the most epic commuting story ever told. As most people know, God felt that Earth had essentially "jumped the shark" (or "raped the angel" as they used to say back then), so rather than try to fix it, He instead decided to simply wash everyone away in a great flood and start over from scratch--just as you might do to your computer's hard drive if it has a really bad virus. So God spoke to Noah and commanded him to build an ark, aboard which he'd carry two of every animal in the world....Thus was born humankind's lust for gigantic vehicles, for God's instructions to Noah were basically the world's first car commercial, and the sales pitch was this: Large vehicles are your salvation.

A new notion took hold: The tribes of California must be physically separated from white society as an alternative to their own extinction. They must be relocated on some clearly delineated parcel of arable land sufficiently watered by a river. There, they must be taught the rudiments of farming and animal husbandry. The government must not skimp—it must provide the Indians with modern tools, sound stock, and good seeds so that they might finally stop roving and settle down to earn an honest living as self-sufficient farmers, dwelling collectively on what amounted to a kibbutz. This communal farm must be closely guarded by an army fort, not only to prevent the Indians from straying into the white communities but also to keep ill-meaning white folks from venturing onto Indian land, bringing the scourge of alcohol and other vices with them.

I felt a tap on my shoulder and turned to see who it was. My jaw dropped! Ralph and I exchanged looks of dismay and resignation. Standing behind us were our three top PJ bosses. Somehow they had tracked us down. We were caught red-handed and there was no escape. The air went out of my emotional sails, and I felt deflated. I didn’t even begin to try to talk my way out of this. I said, “OK. You got us. What can I say?” The PJ bosses looked at me funny and started to laugh. Then a long line of PJs streamed into the bar. The bosses were just the vanguard of a boisterous posse of PJs. Cabin fever had become unbearable and apparently almost every single PJ had decided to sneak off base! Everyone was loud, animated, and ready to do some serious drinking. Thus began a spontaneous and epic night of partying. Somehow, everyone made it back onto base afterwards without incident.

A humpback whale off San Francisco got tangled in dozens of crab traps connected by about a mile of rope, with weights every sixty feet; the whole apparatus ran to well over a thousand pounds. Rope was wrapped at least four times around the whale’s tail, back, mouth, and left front flipper, cutting into the giant’s flesh. Though nearly fifty feet long and weighing about fifty tons, the whale was being pulled down and was having trouble breathing when divers got into the water to see whether they could help. The first diver was so aghast at the extent of the entanglement, he didn’t think they’d be able to free the whale. Further, he feared that the whale’s thrashing could entangle the divers, too. But instead of struggling to break away as soon as possible, the whale remained passive through an entire hour while the divers worked. “When I was cutting the line going through the mouth,” James Moskito said, “its eye was there winking at me, watching me. It was an epic moment of my life.” When the whale realized it was free, it did not swim away. Instead it swam to the closest diver, nuzzled him, then swam to the next one. “It stopped about a foot away from me, pushed me around a little bit and had some fun,

Certain shapes and patterns hover over different moments in time, haunting and inspiring the individuals living through those periods. The epic clash and subsequent resolution of the dialectic animated the first half of the nineteenth century; the Darwinian and social reform movements scattered web imagery through the second half of the century. The first few decades of the twentieth century found their ultimate expression in the exuberant anarchy of the explosion, while later decades lost themselves in the faceless regimen of the grid. You can see the last ten years or so as a return to those Victorian webs, though I suspect the image that has been burned into our retinas over the past decade is more prosaic: windows piled atop one another on a screen, or perhaps a mouse clicking on an icon. These shapes are shorthand for a moment in time, a way of evoking an era and its peculiar obsessions. For individuals living within these periods, the shapes are cognitive building blocks, tools for thought: Charles Darwin and George Eliot used the web as a way of understanding biological evolution and social struggles; a half century later, the futurists embraced the explosions of machine-gun fire, while Picasso used them to re-create the horrors of war in Guernica. The shapes are a way of interpreting the world, and while no shape completely represents its epoch, they are an undeniable component of the history of thinking. When I imagine the shape that will hover above the first half of the twenty-first century, what comes to mind is not the coiled embrace of the genome, or the etched latticework of the silicon chip. It is instead the pulsing red and green pixels of Mitch Resnick’s slime mold simulation, moving erratically across the screen at first, then slowly coalescing into larger forms. The shape of those clusters—with their lifelike irregularity, and their absent pacemakers—is the shape that will define the coming decades. I see them on the screen, growing and dividing, and I think: That way lies the future.

In animals, for example, there is an observed mathematical relationship between basal metabolic rate (how fast animals burn chemical energy while resting) and body mass. This relationship actually holds from bacteria to tiny shrews, and all the way up to enormous blue whales: the metabolic rate increases with body mass to the power of three-quarters. That's a law that runs across the whole 10^22 span of masses for living things.

Why just the other day, we were flying and he started asking all the birds what they thought of the Witch Pirate Supreme Ship. That’s what I’ve fancied calling the ship now, Diary. The birds said we were a problem, always getting in the way of the creatures of the sky. So what did little Todd Jr. do? He started blasting the birds with a cannon! That will show them! The birds might hate me, but my crew loves me. We hunt for meat with the ship, and no animals can withstand the epic blast of a sky pirate! We’re always finding treasure. Yep, it really is the good life.

The ultimate goal of this book is to present fragments from an epic about an animal that evolved, started talking, started talking about the fact that it was talking, and then paused briefly before asking itself how it started talking in the first place.

The best hedge against a sinful and wasteful life is to appreciate what is beautiful. When we observe a beautiful object, plant, animal, or child we are disposed to protect and preserve it. Whenever we see a stunning sunset, or smell the dark fragrance of fertility wafting in the air above a freshly tilled garden, we awaken from a stodgy slumber. Our heart quickens and a smile floods our lips whenever we hear a child excitedly squeal or a puppy yelp in delight. We warmly admire a willow tree gracefully draped over the mossy bank of the churning river. We stop scurrying about to silently observe a bird build a nest or to feed its fledglings. We startle to attention whenever we encounter an enchanting woman, a woman of obvious charm, intelligence, and poise. Whenever and however we encounter the magnificence of beauty it knocks us off balance, we are utterly decentered. Beauty is a primal and destabilizing force of nature. Helene’s frightful beauty, not love, incited the epic encounter between the Ancient Greeks and the Trojans.

Fifteen miles above us, as was first discovered by the British Antarctic Survey nine years before, a hole in the ozone layer opened up at this time of the year (at its worst in November) and allowed dangerous levels of ultraviolet rays to descend unfiltered to Antarctica and southerly lands like Australasia and Patagonia. Every year the hole grows bigger and more animals, including humans, suffer the resulting cancers, blindness and weakened immune systems. In Australia and New Zealand malignant melanomas have taken over from other cancers and heart disease as man's chief killers. In Patagonia, where sheep outnumber humans, whole flocks are going blind.

Colorful characters animate this magical tale with an environmental message." Kirkus

In the headlights of the truck, I saw small animals popping out of the ground everywhere. Steve leaped out of the truck excitedly and motioned me over to get a close-up look at the creatures emerging from the mud. “Cycloranas,” Steve said, “water-holding frogs.” He explained that these frogs would burrow into the ground and then cover themselves with a membrane that would hold in water. They wouldn’t pee, and none of their bodily fluids would evaporate. They could remain underground for weeks, months, or even years, until the next rain hit. “Then they emerge up from their tiny tombs, lost their membrane, and are good as gold,” Steve said, marveling. “They’re ready now to reproduce and feed and do their own thing.” It was an epic task to get the camera out and set up the waterproof gear to film the cycloranas. The rain finally broke, and Steve was able to film a scene. We had been driving all day, out in the rain, changing flat tires from the debris on the track. Steve even had to repair the fence when the crew’s truck slid sideways across the slippery mud, knocking a neat hole in one section. Everybody was beyond exhausted. No matter how hard Steve tried, he couldn’t get his words right. He couldn’t properly explain how the frogs could go so long without water. “Membranes” became “mum-branes,” “water-filled” was “water-flood.” We were all getting frustrated. John said, exasperated, “Just give us something really concise.” I whispered two words into Steve’s ear. He turned to the camera. “Water…nah,” he said. The whole crew cracked up. Two words to sum up the water-holding frog.

He clicked the Save button, and there was the sound of a trumpet fanfare. A cleverly designed Flash animation in emerald green illuminated in gold leapt out at him in a 3D effect like the titles of an epic film: WELCOME, ASH, TO BIG BROTHER, THE AVENGER! The words exploded in a shower of gold dust. A voice boomed chillingly, ‘If you want help to sort them out, look no further! Big Brother will avenge you!

We have been dreaming of robots since Homer. In Book 18 of the Iliad , Achilles’ mother, the nymph Thetis, wants to order a new suit of armor for her son, and so she pays a visit to the Olympian atelier of the blacksmith-god Hephaestus, whom she finds hard at work on a series of automata: . . . He was crafting twenty tripods to stand along the walls of his well-built manse, affixing golden wheels to the bottom of each one so they might wheel down on their own [automatoi] to the gods’ assembly and then return to his house anon: an amazing sight to see. These are not the only animate household objects to appear in the Homeric epics. In Book 5 of the Iliad we hear that the gates of Olympus swivel on their hinges of their own accord, automatai , to let gods in their chariots in or out, thus anticipating by nearly thirty centuries the automatic garage door. In Book 7 of the Odyssey , Odysseus finds himself the guest of a fabulously wealthy king whose palace includes such conveniences as gold and silver watchdogs, ever alert, never aging. To this class of lifelike but intellectually inert household helpers we might ascribe other automata in the classical tradition. In the Argonautica of Apollonius of Rhodes, a third-century-BC epic about Jason and the Argonauts, a bronze giant called Talos runs three times around the island of Crete each day, protecting Zeus’s beloved Europa: a primitive home alarm system.

Under certain conditions the blood cells would clump. Others had seen this reaction before while mixing the blood of animals and people or of sick patients with healthy ones; they assumed it was triggered by fundamental differences in the bloods of various species or between healthy and sick blood.

So what can we generalize about Victorian vampires? They are already dead, yet not exactly dead, and clammy-handed. They can be magnetically repelled by crucifixes and they don’t show up in mirrors. No one is safe; vampires prey upon strangers, family, and lovers. Unlike zombies, vampires are individualists, seldom traveling in packs and never en masse. Many suffer from mortuary halitosis despite our reasonable expectation that they would no longer breathe. But our vampires herein also differ in interesting ways. Some fear sunlight; others do not. Many are bound by a supernatural edict that forbids them to enter a home without some kind of invitation, no matter how innocently mistaken. Dracula, for example, greets Jonathan Harker with this creepy exclamation that underlines another recurring theme, the betrayal of innocence (and also explains why I chose Stoker’s story “Dracula’s Guest” as the title of this anthology): “Welcome to my house! Enter freely and of your own will.” Yet other vampires seem immune to this hospitality prohibition. One common bit of folklore was that you ought never to refer to a suspected vampire by name, yet in some tales people do so without consequence. Contrary to their later presentation in movies and television, not all Victorian vampires are charming or handsome or beautiful. Some are gruesome. Some are fiends wallowing in satanic bacchanal and others merely contagious victims of fate, à la Typhoid Mary. A few, in fact, are almost sympathetic figures, like the hero of a Greek epic who suffers the anger of the gods. Curious bits of other similar folklore pop up in scattered places. Vampires in many cultures, for example, are said to be allergic to garlic. Over the centuries, this aromatic herb has become associated with sorcerers and even with the devil himself. It protected Odysseus from Circe’s spells. In Islamic folklore, garlic springs up from Satan’s first step outside the Garden of Eden and onion from his second. Garlic has become as important in vampire defense as it is in Italian cooking. If, after refilling your necklace sachet and outlining your window frames, you have some left over, you can even use garlic to guard your pets or livestock—although animals luxuriate in soullessness and thus appeal less to the undead. The vampire story as we know it was born in the early nineteenth century. As

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

Don’t worry, Drake. Even nipple to nipple, you wouldn’t turn me on.” His expression offended, Drake stepped back. “I don’t believe you for even a second, Mari. I ooze sexy animal magnetism.” Darling rolled his eyes at Drake’s arrogance. “Excuse me, little brother? Not to tear down your epic ego or anything, but… Mari and I have gotten more women as gay men than you have ever gotten with all that oozing sexy animal whatever.” Maris concurred, then stepped forward to whisper loudly. “And if it is oozing, sweetie, you really should see a doctor about it. I’m told they have medication for things like that nowadays.” “Oh dear gods, what did I just walk in on?” Annalise pressed her hands to her ears and started singing out loud as she continued on her way down the hall, past them. Maris

Walking alongside his apprentice’s horse, Sethil Longmere, magus of the Third Circle, Magi Master of Dormir’s army, and a man who had seen more years than most men could count, did his best to keep his apprentice Rousche from falling off his gelding. The dun horse had a sure foot and a good temper, but it seemed unlikely the animal was used to a grown man lying face first in its mane, legs sprawled behind, dangling with each step.

We are in the midst--much closer to the beginning than to the end, I believe--of an epic, political, cultural, and economic realignment in treatment of animals.

To lay out the wildlife story of those last five centuries in another way, since 1500 we Americans have managed to commit the largest single destruction of wild animals discoverable in modern history.

A love of diverse life as old as our origins was always there to call on, and when we have done so we’ve bathed human history in a brighter light. This complex American story produced many inspiring, empathetic heroes, from Native peoples who preserved a wild continent largely intact for ten thousand years to naturalists compelled to know every detail of continental animal life, from visionaries who gave the world its first national parks to writers, activists, and politicians who confronted the destruction and loss of wild animals before it was too late.

The late Harvard scientist E. O. Wilson has called this core human value biophilia, which he defined as a genetic memory of our emergence, a piercing love affair with the other life-forms that surround us on the planet. Our

In this sense, the scene in Genesis 2 indicates that Adam is not Enkidu—he finds no companion among the animals, but, like Enkidu, he learns that he is not a beast. Many of the elements in Genesis 2–3 find points of contact in the descriptions of Enkidu in the Gilgamesh Epic, but none of them works the same. In this way, we could say that Genesis 2–3 is engaged in discussing some of the same topics as the Gilgamesh Epic but stands in juxtaposition to it at nearly every point.

We all exist in a world handed down by the prior occupants. Like coming generations, who will have to live with a planet our generations have overheated, we, too, suffer from the selfishness of those who lived before us. In our case our ancestors left us a simplified and devastated Earth.

Life is important to itself and to the ecologies it occupies without any reference to us.

Earth proved finite, and so did its animals.

We wield the sword of extermination as we advance.

Most recently science is rewriting biological histories, while helping us understand that the self-awareness and cultural richness we celebrate as human place us within animal life, not outside it. All is vanity to think otherwise.

Long before the dawn of written history, human impacts were responsible for a fantastically destructive wave of extinctions around the globe.

That afternoon, Neal DosSantos, a young architect who worked at a firm in Manhattan, was strolling back to his office after eating lunch in Gramercy Park when he spotted Adam heading briskly uptown on the sidewalk and talking animatedly into his phone. WeWork’s CEO was walking past Pete’s Tavern, one of New York’s oldest bars, wearing a gray T-shirt, black pants—and no shoes. DosSantos recognized Adam by sight. He had friends at WeWork and had considered applying for a job there over the years. Given all he had heard about the founder, the moment seemed to sum everything up: Neumann was moving quickly and talking fast, the only CEO who would casually walk the streets of New York barefoot during the most trying week of his life. (One of Adam’s publicists at the time explained away the incident to me by arguing that this was simply who he was: “Adam grew up on a kibbutz and likes to walk barefoot. He is a kibbutznik. Should we ask him to stop?”)

Help Us Help Them! All proceeds from The Great Tree - A Christmas Fable go to support The Last Road Dog Animal Sanctuary a 501 (c)(3) IRS approved public charity for unadoptable, unwanted ands older dogs to live out their lives in paradise.

Interestingly, the lion plays an important role in the Mahavamsa, a Pali epic, that is the foundation myth of the Sinhalese people of Sri Lanka. According to the Mahavamsa, the Sinhalese people are the descendants of Prince Vijaya and his followers who sailed down to Sri Lanka in the sixth century BC from what is now Orissa and West Bengal. The story tells us that Prince Vijaya was the son of a lion and a human princess, which is why the majority population of Sri Lanka call themselves the Sinhala—or the lion people—and the country’s national flag features a stylized lion holding a sword. Equally significant is the fact that the Tamil rebels of northern Sri Lanka chose to call themselves the ‘Tigers’. The ancient rivalry between the two big cats remains embedded in cultural memory even as the animals themselves face extinction. Excerpt From: Sanjeev Sanyal. “Land of the Seven Rivers A Brief History of India's Geography”. Apple Books.

But it is the epic Anglo-Saxon poem Beowulf that provides us with truly invaluable descriptions of the huge reptilian animals which, only 1400 years ago, infested Denmark and other parts of Europe,

And it wasn't just passenger pigeons and buffalo. A legacy of animal cleansing was visible everywhere you looked in the United States of the 1920s.

But losing American animals was a minor thing in the big picture, especially since the country seemed to believe that no one and no institutions were really to blame. Birds and animal species were just casualties of progress and civilization, we told ourselves, collateral damage in the act of creating the best country in the world.

We're uncomfortable thinking of ourselves as having been carnivores, as killers. For that matter we're not used to thining of ourselves as a species, preferring terms like "the human race." And we almost never act as if we're another of Earth's animals. But of course we are all those things, and all are part of our Big HIstory.

Our disruption of ecologies around the world isn't just threatening wildife extinctions. It's posing an existential threat to our own species.

...we've thought of living creatures as mere resources in an economy designed to enrich us, and that has produced one ugly, depraved story after another, a history of inhumanity perpetrated by ordinary Americans in the name of freedom and the market, its cruelty and barbarism as often as not endorsed by government and sometimes even carried out by its agents. This is how we de-buffaloed, de-pigeoned, de-wolfed America.

No deity chose us for world domination. NOr did evolution. We were omnivorious primates with hands adapted for tree life who took to open country because of the carnivorous economy it offered, whose perfection of hunting big, cangerous prey and avoiding preadators refined our cooperative social skills. Protein grew our brains and the hunting lifestyle transformed our verbalizations into rich language. Then we learned from one another for thousands of generations. So here we are.

...we Americans have never been good at accepting blame for screwing up the world. Surely the gods, or the government, or the Chinese, or the sun! must be doing this. It can't be us.

Not only are forests habitat for so many of the plant's threatened species, they're the planet's primary carbon sinks that scrub from the skies a good percentage of the warming gases our carbon economy is spewing.

Rather than mourn, I've tried to experience what's left. that's how I've attempted to cope with Thoreaku's anguish, and mine, over the America we never got to see.

The prescription I've come to seems to be this. Know the heaven and earth that was, but experience the world that is.

a powerful sense of being just off the apex of a gigantic sphere that’s spinning beneath a light source the universe has forgotten to switch off.

Texas the Friedkin site in the Hill Country.

Sounds emerged from his throat he didn’t know he was capable of forming. Animal sounds. Gurgles and croaks and groans and growls.

Outside Caracas patriots hardly fared better. The “Legions of Hell”—hordes of wild and truculent plainsmen—rode out of the barren llanos to punish anyone who dared call himself a rebel. Leading these colored troops was the fearsome José Tomás Boves. A Spanish sailor from Asturias, Boves had been arested at sea for smuggling, sent to the dungeons of Puerto Cabello, then exiled to the Venezuelan prairie, where he fell in with marauding cowboys. He was fair-haired, strong-shouldered, with an enormous head, piercing blue eyes, and a pronounced sadistic streak. Loved by his feral cohort with a passion verging on worship, he led them to unimaginable violence. As Bolívar’s aide Daniel O’Leary later wrote, “Of all the monsters produced by the revolution . . . Boves was the worst.” He was a barbarian of epic proportions, an Attila for the Americas. Recruited by Monteverde but beholden to no one, Boves raised a formidable army of black, pardo, and mestizo llaneros by promising them open plunder, rich booty, and a chance to exterminate the Creole class. The llaneros were accomplished horsemen, well trained in the art of warfare. They needed few worldly goods, rode bareback, covered their nakedness with loincloths. They consumed only meat, which they strapped to their horses’ flanks and cured by the sweat of the racing animals. They made tents from hides, slept on earth, reveled in hardship. They lived on the open prairie, which was parched by heat, impassable in the rains. Their weapon of choice was a long lance of alvarico palm, hardened to a sharp point in the campfire. They were accustomed to making rapid raids, swimming on horseback through rampant floods, the sum of their earthly possessions in leather pouches balanced on their heads or clenched between their teeth. They could ride at a gallop, like the armies of Genghis Khan, dangling from the side of a horse, so that their bodies were rendered invisible, untouchable, their killing lances straight and sure against a baffled enemy. In war, they had little to lose or gain, no allegiance to politics. They were rustlers and hated the ruling class, which to them meant the Creoles; they fought for the abolition of laws against their kind, which the Spaniards had promised; and they believed in the principles of harsh justice, in which a calculus of bloodshed prevailed.

I joined Claudio on an expedition in search of one of the country’s most fabulous freaks, the incredibly rare Southern Darwin’s frog, which was discovered by the big beard himself in 1834 on his epic five year Beagle voyage. What makes this frog so extraordinary is that it has eschewed conventional pond-based metamorphosis for something more sci-fi: after mating the male guards the fertilized eggs until they are close to hatching, then gobbles them up. Six weeks later, like a scene out of Alien, he barfs up baby frogs. He is the only male animal other than the seahorse to give birth, albeit through his mouth.

Dante, as you might know, had originally titled his book The Comedy of Dante Alighieri, A Florentine by birth but not in character. The title Divine Comedy only came later, when the book became regarded as a masterpiece. It’s a work that can be approached in a thousand different ways, and over the centuries it has been,” he said, his voice gaining strength once he was on firm and familiar ground. “But what we’re going to focus on today is the use of natural imagery in the poem. And this Florentine edition which was recently donated to the Newberry collection—and which I think most of you have now seen in the central display case—is a particularly good way to do that.” He touched a button on the lectern’s electronic panel and the first image—an etching of a deep forest, with a lone figure, head bent, entering a narrow path—appeared on the screen. “ ‘In the middle of the journey of our life,’ ” he recited from memory, “ ‘I came to myself in a dark wood where the straight way was lost.’ ” Looking up, he said, “With the possible exception of ‘Jack and Jill went up the hill,’ there is probably no line of poetry more famous and easily identifiable than that. And you will notice that right here, at the very start of the epic that is to follow, we have a glimpse of the natural world that is both realistic—Dante spends a terrible night in that wood—and metaphorical.” Turning to the etching, he elaborated on several of its most salient features, including the animals that animated its border—a leopard with a spotted coat, a lion, and a skulking wolf with distended jaws. “Confronted by these creatures, Dante pretty much turns tail and runs, until he bumps into a figure—who turns out of course to be the Roman poet Virgil—who offers to guide him ‘through an eternal place where thou shalt hear the hopeless shrieks, shalt see the ancient spirits in pain so that each calls for a second death.’ ” A new image flashed on the screen, of a wide river—Acheron with mobs of the dead huddled on its shores, and a shrouded Charon in the foreground, pointing with one bony finger at a long boat. It was a particularly well-done image and David noted several heads nodding with interest and a low hum of comments. He had thought there might be. This edition of the Divine Comedy was one of the most powerful he had ever seen, and he was making it his mission to find out who the illustrator had been. The title pages of the book had sustained such significant water and smoke damage that no names could be discerned. The book had also had to be intensively treated for mold, and many of the plates bore ineradicable green and blue spots the circumference of a pencil eraser.

Humanity probably thought it was pretty advanced by now; they’d conquered interstellar and intergalactic travel, blowing up an entire galaxy in its wake, and popping into space as easily as one would pop a flash-frozen meal into a microwave for dinner. Science had eradicated scores of diseases that had annihilated populations, the extinction of animal species had practically been halted completely, and dishwashers could get peanut butter completely off spoons. Yet, walking through Haverstown, one would have a hard time imagining that this detritus of mankind had ever managed to escape the gravity of a couch, never mind an entire planet.

Boyle inaugurated a long and less-than-glorious tradition of scientists sticking animals beneath bell jars—larks, mice, cats, snakes, cheese mites—and taking notes while they suffocated.

This need to see ourselves as the striving heroes of our own epics warps our sense of self. After all, it's not easy to be a plausible protagonist. Fiction protagonists tend to be young, attractive, smart, and brave - all of the things that most of us aren't. Fiction protagonists usually live interesting lives that are marked by intense conflict and drama. We don't. Average Americans work retail or cubicle jobs and spend their nights watching protagonists do interesting things on television, while they eat pork rinds dipped in Miracle Whip.

baby shark!

获得毕业证咨询【【Q微】】【【2026614433】】格里菲斯大学毕业证一模一样购买格里菲斯大学成绩单假格里菲斯大学毕业证学历认证书。如何购买澳洲毕业证办理格里菲斯大学毕业证|购买GU毕业证|Q微2026614433|出售澳洲毕业证|购买澳洲文凭GriffithUniversity NSBSNSNSBSMN One of the Big Questions about SARS-CoV-2, the virus that causes Covid-19, has for a while been about its origins. Most viruses that cause disease in humans have long, fascinating origin stories, with jumps from animal to animal until they finally make it into people and start killing people. But Covid-19, goes the theory, must be lab-grown — either from an intentional lab leak or a mistake of epic proportions — there’s simply too much circumstantial evidence to ignore!

The postulates state that before a microorganism can be said to cause a given disease, first, investigators had to find the germ in every case of the disease; second, they had to isolate the germ in pure culture; third, they had to inoculate a susceptible animal with the germ and the animal then had to get the disease; and, fourth, the germ had to be isolated from the test animal. Koch’s postulates

To prevent the 1997 Hong Kong virus, which killed six of eighteen people infected, from adapting to people, public health authorities had every single chicken then in Hong Kong, 1.2 million of them, slaughtered. An even greater slaughter of animals occurred in the spring of 2003 when a new H7N7 virus appeared in poultry farms in the Netherlands, Belgium, and Germany. This virus infected eighty-two people and killed one, and it also infected pigs. So public health authorities killed nearly thirty million poultry and some swine. In 2004, H5N1, which had never fully disappeared, returned with a vengeance.

But the virus can adapt to man. It can do so directly, with an entire animal virus jumping to humans and adapting with a simple mutation. It can also happen indirectly. For one final and unusual attribute of the influenza virus makes it particularly adept at moving from species to species.

of thousands of voices. Then another, deeper, more guttural roar from the crowd, and a different chant: “Sieg Heil! Sieg Heil! Sieg Heil!” Adolf Hitler had entered the regatta grounds, followed by a large entourage of Nazi officials. Wearing a dark uniform and a full-length rain cape, he stood for a few moments gripping the hand of FISA’s Italian Swiss president, Rico Fioroni, as the two smiled and carried on an animated conversation. Then he made his way up a staircase to the wide balcony in front of Haus West and took his place of honor, looking out over the crowd and the Langer See, holding his right hand up. As his entourage arranged itself on either side of him, the crowd

We lost not a single animal that night. Every last duck, koala, and roo turned up fine, healthy, and accounted for. After three months, as Wes’s wounds healed up completely, Steve went to him with a proposition. “What do you reckon, Wes,” he said, “are you up for a board meeting?” They grabbed their surfboards, and we all headed to the Fiji Islands. Tavarua was an exclusive atoll, beautiful, with great surf. Steve and Wes also surfed Namotu and caught some unbelievable waves. One day the face of the waves coming in had to have been sixteen feet plus. Just paddling out to the break was epic. I didn’t realize how much effort it took until we had a guest with us, a young lady from Europe who was a mad keen surfer. Steve paddled out to catch some waves, and she paddled out after him. After several minutes, it became apparent that she was having trouble. We idled the boat closer and pulled her in. She collapsed in complete exhaustion. The current had been so strong that, even paddling as hard as she could, she was able only to hold her own in the water. I tried to photograph Steve from the boat. Peter, the captain, very obligingly ran up the side of the wave exactly at the break. I had a great side angle of Steve as he caught each wave. But the whole process scared me. The boat rose up, up, up on the massive swell. As the green water of the crest started to lip over the boat, we crashed over the top, smashed into the back of the wave, and slid down the other side. “It’s okay,” I yelled to Captain Peter. “What?” he shouted, unable to hear as the boat pounded through the swell. “What’s okay?” I gestured back toward the shore. “I don’t need such…incredibly…good…shots,” I stuttered. I just wasn’t confident enough to take photographs while surfing in a boat. I decided to be more of a beach bunny, filming beach breaks or shooting the surfing action from the safety and stability of the shoreline.

As madcap whitecaps hammered at the hulls, the bowsprits breasting saw-toothed waves now high and mighty, now abject, the Sun looked down and watched the boats—so bantam, meek, and of no consequence—become engulfed by stormclouds smothering the sallow sea. A norther hurled its curses at the fleet as in return garboards and sheerstrakes groaned amidst the helter-skelter of loud shouts. With drenched and veiny arms the tillers clenched the quarter rudders, trying to prevent the roaring ocean, frothing at the mouth, from swallowing the ships they’d sworn to guide while thinking: Who, in the last instance, can withstand its infinite, digestive force? Anon this beast became a lesser cause for fear, supplanted by the high-pitched shrieks of something neither man nor animal that lurked beyond them in the ebon drear, its contour barely visible by turns when intermittent bolts transpierced the sky. (Canaäd, XV 271-91)

What law punishes a tiger for killing a cow? What law equates a lion to a rat? Do you think this is what you call justice? No, oh King Nin, since when has defying the laws of nature been called justice? You cannot defy the laws of nature, no matter what you do. Do you think the predators in your kingdom are content with burgers and canned meats and preserved fish they buy from the markets? And what is the cost of that? In exchange for the education, health, and culture projects you provide them? No, my lord. Let me open your eyes and show you the truth you refuse to see. Everyone is angry. Everyone Is talking among themselves. Soon, very soon, their words will no longer be a secret. Very soon, you will be forced to face a revolution, oh Nin—a revolution of all the predators, first among them your own kind, the lions. A revolution that will not only shake your throne but will invade your home—oh, haha —oh, old King Nin the Lion.

He did not believe in coincidences, this old wise king. Nin felt that something was being plotted against him… against his kingdom… in secrecy… but he did not yet know its nature. Just an instinct he had gained over many long years. And you are right, old king… something is being schemed against you in the shadows… something dark…

We will all die, my dears… all creatures die… no one lives forever… we die when our time comes… and we will live again in the land of our ancestors… behind the great Pico volcano… this is the nature of life. When and how we die, no one knows… but what matters is not when or how we die, but how we live until we die...

Nothing is impossible until we decide for ourselves to make it so. The impossible is just a belief in our minds… we can do anything in this world unless we convince ourselves it’s impossible.

He wondered. How beautiful this kingdom is… Why do some want to harm it? Why do they want to destroy all this beauty… the order… the civilization… Why do they want to take it back hundreds of years… to backwardness… to chaos… to the law of the jungle...

Beware, heroes! Don’t forget that using the spells drains your powers. You cannot use the spells indefinitely. Now you remember. Save your strength. Preserve your spells. Prepare well. For the worst has not come yet. The worst has not come yet.

A lot of courage Is a good thing… excessive courage is foolishness… and foolishness has a price… it can be steep… and it must be paid.

Failure is a choice, Moba… a decision. You are the only one who can choose to fail. The moment you decide to stop trying…

But they do not flee… How strange… do they want to die? Why do they want to die? Do not strain yourself trying to understand, Jian… you will not understand… That is something you cannot grasp… They do not want death… they want life… and there is no life for those who are not free… and they are not free as long as you exist… Do you understand anything now?