Gathering Of Old Men Quotes

What are the dead, anyway, but waves and energy? Light shining from a dead star? That, by the way, is a phrase of Julian's. I remember it from a lecture of his on the Iliad, when Patroklos appears to Achilles in a dream. There is a very moving passage where Achilles overjoyed at the sight of the apparition – tries to throw his arms around the ghost of his old friend, and it vanishes. The dead appear to us in dreams, said Julian, because that's the only way they can make us see them; what we see is only a projection, beamed from a great distance, light shining at us from a dead star… Which reminds me, by the way, of a dream I had a couple of weeks ago. I found myself in a strange deserted city – an old city, like London – underpopulated by war or disease. It was night; the streets were dark, bombed-out, abandoned. For a long time, I wandered aimlessly – past ruined parks, blasted statuary, vacant lots overgrown with weeds and collapsed apartment houses with rusted girders poking out of their sides like ribs. But here and there, interspersed among the desolate shells of the heavy old public buildings, I began to see new buildings, too, which were connected by futuristic walkways lit from beneath. Long, cool perspectives of modern architecture, rising phosphorescent and eerie from the rubble. I went inside one of these new buildings. It was like a laboratory, maybe, or a museum. My footsteps echoed on the tile floors.There was a cluster of men, all smoking pipes, gathered around an exhibit in a glass case that gleamed in the dim light and lit their faces ghoulishly from below. I drew nearer. In the case was a machine revolving slowly on a turntable, a machine with metal parts that slid in and out and collapsed in upon themselves to form new images. An Inca temple… click click click… the Pyramids… the Parthenon. History passing beneath my very eyes, changing every moment. 'I thought I'd find you here,' said a voice at my elbow. It was Henry. His gaze was steady and impassive in the dim light. Above his ear, beneath the wire stem of his spectacles, I could just make out the powder burn and the dark hole in his right temple. I was glad to see him, though not exactly surprised. 'You know,' I said to him, 'everybody is saying that you're dead.' He stared down at the machine. The Colosseum… click click click… the Pantheon. 'I'm not dead,' he said. 'I'm only having a bit of trouble with my passport.' 'What?' He cleared his throat. 'My movements are restricted,' he said. 'I no longer have the ability to travel as freely as I would like.' Hagia Sophia. St. Mark's, in Venice. 'What is this place?' I asked him. 'That information is classified, I'm afraid.' 1 looked around curiously. It seemed that I was the only visitor. 'Is it open to the public?' I said. 'Not generally, no.' I looked at him. There was so much I wanted to ask him, so much I wanted to say; but somehow I knew there wasn't time and even if there was, that it was all, somehow, beside the point. 'Are you happy here?' I said at last. He considered this for a moment. 'Not particularly,' he said. 'But you're not very happy where you are, either.' St. Basil's, in Moscow. Chartres. Salisbury and Amiens. He glanced at his watch. 'I hope you'll excuse me,' he said, 'but I'm late for an appointment.' He turned from me and walked away. I watched his back receding down the long, gleaming hall.

Sometimes you got to hurt something to help something. Sometimes you have to plow under one thing in order for something else to grow.

If these men worshipped anything, they worshipped magic, which she supposed would be heresy back in Grey London. But then again, Christians worshipped an old man in the sky, and if Lila had to say which one seemed more real at the moment, she’d have to side with magic.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

When the nettle is young, the leaves make excellent greens; when it grows old it has filaments and fibers like hemp and flax. Cloth made from the nettle is as good as that made from hemp. Chopped up, the nettle is good for poultry; pounded, it is good for horned cattle. The seed of the nettle mixed with the fodder of animals gives a luster to their skin; the root, mixed with salt, produces a beautiful yellow dye. It makes, however, excellent hay, as it can be cut twice in a season. And what does the nettle need? very little soil, no care, no culture; except that the seeds fall as fast as they ripen, and it is difficult to gather them; that is all. If we would take a little pains, the nettle would be useful; we neglect it, and it becomes harmful. Then we kill it. How much men are like the nettle! My friends, remember this, that there are no weeds, and no worthless men, there are only bad farmers.

I took the sheep and cut their throats over the pit, and let the dark blood flow. Then there gathered the spirits of the dead, brides and unwed youths, old men worn out by labour, and tender maidens with hearts still new to sorrow.

a spider and a fly i heard a spider and a fly arguing wait said the fly do not eat me i serve a great purpose in the world you will have to show me said the spider i scurry around gutters and sewers and garbage cans said the fly and gather up the germs of typhoid influenza and pneumonia on my feet and wings then i carry these germs into households of men and give them diseases all the people who have lived the right sort of life recover from the diseases and the old soaks who have weakened their systems with liquor and iniquity succumb it is my mission to help rid the world of these wicked persons i am a vessel of righteousness scattering seeds of justice and serving the noblest uses it is true said the spider that you are more useful in a plodding material sort of way than i am but i do not serve the utilitarian deities i serve the gods of beauty look at the gossamer webs i weave they float in the sun like filaments of song if you get what i mean i do not work at anything i play all the time i am busy with the stuff of enchantment and the materials of fairyland my works transcend utility i am the artist a creator and demi god it is ridiculous to suppose that i should be denied the food i need in order to continue to create beauty i tell you plainly mister fly it is all damned nonsense for that food to rear up on its hind legs and say it should not be eaten you have convinced me said the fly say no more and shutting all his eyes he prepared himself for dinner and yet he said i could have made out a case for myself too if i had had a better line of talk of course you could said the spider clutching a sirloin from him but the end would have been just the same if neither of us had spoken at all boss i am afraid that what the spider said is true and it gives me to think furiously upon the futility of literature archy

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

In all the days of the Third Age, after the fall of Gil-galad, Master Elrond abode in Imladris, and he gathered there many Elves, and other folk of wisdom and power from among all the kindreds of Middle-earth, and he preserved through many lives of Men the memory of all that had been fair; and the house of Elrond was a refuge for the weary and the oppressed, and a treasury of good counsel and wise lore. In that house were harboured the Heirs of Isildur, in childhood and old age, because of the kinship of their blood with Elrond himself, and because he knew in his wisdom that one should come of their line to whom a great part was appointed in the last deeds of that Age. And until that time came the shards of Elendil's sword were given into the keeping of Elrond, when the days of the Dúnedain darkened and they became a wandering people.

Fairy tales are about trouble, about getting into and out of it, and trouble seems to be a necessary stage on the route to becoming. All the magic and glass mountains and pearls the size of houses and princesses beautiful as the day and talking birds and part-time serpents are distractions from the core of most of the stories, the struggle to survive against adversaries, to find your place in the world, and to come into your own. Fairy tales are almost always the stories of the powerless, of youngest sons, abandoned children, orphans, of humans transformed into birds and beasts or otherwise enchanted away from their own lives and selves. Even princesses are chattels to be disowned by fathers, punished by step-mothers, or claimed by princes, though they often assert themselves in between and are rarely as passive as the cartoon versions. Fairy tales are children's stories not in wh they were made for but in their focus on the early stages of life, when others have power over you and you have power over no one. In them, power is rarely the right tool for survival anyway. Rather the powerless thrive on alliances, often in the form of reciprocated acts of kindness -- from beehives that were not raided, birds that were not killed but set free or fed, old women who were saluted with respect. Kindness sewn among the meek is harvested in crisis... In Hans Christian Andersen's retelling of the old Nordic tale that begins with a stepmother, "The Wild Swans," the banished sister can only disenchant her eleven brothers -- who are swans all day look but turn human at night -- by gathering stinging nettles barehanded from churchyard graves, making them into flax, spinning them and knitting eleven long-sleeved shirts while remaining silent the whole time. If she speaks, they'll remain birds forever. In her silence, she cannot protest the crimes she accused of and nearly burned as a witch. Hauled off to a pyre as she knits the last of the shirts, she is rescued by the swans, who fly in at the last moment. As they swoop down, she throws the nettle shirts over them so that they turn into men again, all but the youngest brother, whose shirt is missing a sleeve so that he's left with one arm and one wing, eternally a swan-man. Why shirts made of graveyard nettles by bleeding fingers and silence should disenchant men turned into birds by their step-mother is a question the story doesn't need to answer. It just needs to give us compelling images of exile, loneliness, affection, and metamorphosis -- and of a heroine who nearly dies of being unable to tell her own story.

We read the pagan sacred books with profit and delight. With myth and fable we are ever charmed, and find a pleasure in the endless repetition of the beautiful, poetic, and absurd. We find, in all these records of the past, philosophies and dreams, and efforts stained with tears, of great and tender souls who tried to pierce the mystery of life and death, to answer the eternal questions of the Whence and Whither, and vainly sought to make, with bits of shattered glass, a mirror that would, in very truth, reflect the face and form of Nature's perfect self. These myths were born of hopes, and fears, and tears, and smiles, and they were touched and colored by all there is of joy and grief between the rosy dawn of birth, and death's sad night. They clothed even the stars with passion, and gave to gods the faults and frailties of the sons of men. In them, the winds and waves were music, and all the lakes, and streams, and springs,—the mountains, woods and perfumed dells were haunted by a thousand fairy forms. They thrilled the veins of Spring with tremulous desire; made tawny Summer's billowed breast the throne and home of love; filled Autumns arms with sun-kissed grapes, and gathered sheaves; and pictured Winter as a weak old king who felt, like Lear upon his withered face, Cordelia's tears. These myths, though false, are beautiful, and have for many ages and in countless ways, enriched the heart and kindled thought. But if the world were taught that all these things are true and all inspired of God, and that eternal punishment will be the lot of him who dares deny or doubt, the sweetest myth of all the Fable World would lose its beauty, and become a scorned and hateful thing to every brave and thoughtful man.

The contradictions were apparent to Makhaya, and perhaps there was no greater crime as yet than all the lies Western civilization had told in the name of Jesus Christ. It seemed to Makhaya far preferable for Africa if it did without Christianity and Christian double-talk, fat priests, golden images, and looked around at all the thin naked old men who sat under trees weaving baskets with shaking hands. People could do without religions and Gods who died for the sins of the world and thereby left men without any feeling of self-responsibility for the crimes they committed. This seemed to Makhaya the greatest irony of Christianity. It meant that a white man could forever go on slaughtering black men simply because Jesus Christ would save him from his sins. Africa could do without a religion like that. 135

As we drew nearer we could see that the three men fishing seemed old and solemn-looking men. They sat on three chairs in the punt and watched intently their lines. And the red sunset threw a mystic light upon the waters and tinged with fire the towering woods and made a golden glory of the piled-up clouds. It was an hour of deep enchantment of ecstatic hope and longing. The little sail stood out against the purple sky the gloaming lay around us wrapping the world in rainbow shadows and behind us crept the night. We seemed like knights of some old legend sailing across some mystic lake into the unknown realm of twilight unto the great land of the sunset. We did not go into the realm of twilight we went slap into that punt where those three old men were fishing. We did not know what had happened at first because the sail shut out the view but from the nature of the language that rose up upon the evening air we gathered that we had come into the neighbourhood of human beings and that they were vexed and discontented.

A profound impression was created by the discourses of Professor GN Chakravarti and Mrs Besant, who is said to have risen to unusual heights of eloquence, so exhilarating were the influences of the gathering. Besides those who represented our society and religions, especially Vivekananda, VR Gandhi, Dharmapala, captivated the public, who had only heard of Indian people through the malicious reports of interested missionaries, and were now astounded to see before them and hear men who represented the ideal of spirituality and human perfectibility as taught in their respective sacred writings.

I see a time when the farmer will not need to live in a lonely cabin on a lonely farm. I see the farmers coming together in groups. I see them with time to read, and time to visit with their fellows. I see them enjoying lectures in beautiful halls, erected in every village. I see them gather like the Saxons of old upon the green at evening to sing and dance. I see cities rising near them with schools, and churches, and concert halls, and theaters. I see a day when the farmer will no longer be a drudge and his wife a bond slave, but happy men and women who will go singing to their pleasant tasks upon their fruitful farms. When the boys and girls will not go west nor to the city; when life will be worth living. In that day the moon will be brighter and the stars more glad, and pleasure and poetry and love of life come back to the man who tills the soil.

Did I ever tell you about Asin? She is the wild woman of the woods. It's an old story of the People. My mom used to tell me about Asin. Asin couldn't bear being married or having children or having friends. She always wanted to run wild. She ran wild through the woods. If you saw her running you had to run to water as fast as you could and drink or her restlessness would come into you like a thirst that could never be quenched. She was happy and unhappy. She had wild long hair and she was very tall and she ran like the wind. When you saw dunegrass rippling in a line she was running through it. When the wind changed direction suddenly that was Asin. She was never satisfied or content and so she ran and ran and ran. She would grab men who were fishing alone and make love to them and then throw them down on the ground and run away weeping. She would grab children who wandered too far alone in the woods but she would return them to the same spot after three days and run away again. She would listen to women talking by the fire or working in the village or gathering berries but if they invited her to join them she ran away. You could hear her crying sometimes when the sun went down. She wanted something but she never knew what it was so she had nothing. She was as free as anyone ever could be and she was trapped. When I was young I wanted to be Asin. Many times I wanted to be Asin. So do you, Nora. I know. It's okay. It's alright. My sweet love. Poor Asin. Sometimes I think to be Asin would be the saddest thing in the world. Poor thing.

O Moon that rid'st the night to wake Before the dawn is pale, The hamadryad in the brake, The Satyr in the vale, Caught in thy net of shadows What dreams hast thou to show? Who treads the silent meadows To worship thee below? The patter of the rain is hushed, The wind's wild dance is done, Cloud-mountains ruby-red were flushed About the setting sun: And now beneath thy argent beam The wildwood standeth still, Some spirit of an ancient dream Breathes from the silent hill. Witch-Goddess Moon, thy spell invokes The Ancient Ones of night, Once more the old stone altar smokes, The fire is glimmering bright. Scattered and few thy children be, Yet gather we unknown To dance the old round merrily About the time-worn stone. We ask no Heaven, we fear no Hell, Nor mourn our outcast lot, Treading the mazes of a spell By priests and men forgot.

My son, you are just an infant now, but on that day when the world disrobes of its alluring cloak, it is then that I pray this letter is in your hands. Listen closely, my dear child, for I am more than that old man in the dusty portrait beside your bed. I was once a little boy in my mother’s arms and a babbling toddler on my father's lap. I played till the sun would set and climbed trees with ease and skill. Then I grew into a fine young man with shoulders broad and strong. My bones were firm and my limbs were straight; my hair was blacker than a raven's beak. I had a spring in my step and a lion's roar. I travelled the world, found love and married. Then off to war I bled in battle and danced with death. But today, vigor and grace have forsaken me and left me crippled. Listen closely, then, as I have lived not only all the years you have existed, but another forty more of my own. My son, We take this world for a permanent place; we assume our gains and triumphs will always be; that all that is dear to us will last forever. But my child, time is a patient hunter and a treacherous thief: it robs us of our loved ones and snatches up our glory. It crumbles mountains and turns stone to sand. So who are we to impede its path? No, everything and everyone we love will vanish, one day. So take time to appreciate the wee hours and seconds you have in this world. Your life is nothing but a sum of days so why take any day for granted? Don't despise evil people, they are here for a reason, too, for just as the gift salt offers to food, so do the worst of men allow us to savor the sweet, hidden flavor of true friendship. Dear boy, treat your elders with respect and shower them with gratitude; they are the keepers of hidden treasures and bridges to our past. Give meaning to your every goodbye and hold on to that parting embrace just a moment longer--you never know if it will be your last. Beware the temptation of riches and fame for both will abandon you faster than our own shadow deserts us at the approach of the setting sun. Cultivate seeds of knowledge in your soul and reap the harvest of good character. Above all, know why you have been placed on this floating blue sphere, swimming through space, for there is nothing more worthy of regret than a life lived void of this knowing. My son, dark days are upon you. This world will not leave you with tears unshed. It will squeeze you in its talons and lift you high, then drop you to plummet and shatter to bits . But when you lay there in pieces scattered and broken, gather yourself together and be whole once more. That is the secret of those who know. So let not my graying hairs and wrinkled skin deceive you that I do not understand this modern world. My life was filled with a thousand sacrifices that only I will ever know and a hundred gulps of poison I drank to be the father I wanted you to have. But, alas, such is the nature of this life that we will never truly know the struggles of our parents--not until that time arrives when a little hand--resembling our own--gently clutches our finger from its crib. My dear child, I fear that day when you will call hopelessly upon my lifeless corpse and no response shall come from me. I will be of no use to you then but I hope these words I leave behind will echo in your ears that day when I am no more. This life is but a blink in the eye of time, so cherish each moment dearly, my son.

Porcelain bowls faded and gathered dust. Women and men grew old, their faces lined with age. With time, all things withered. Except your spirit. The soul always remained.

What the gods are supposed to be, what the priests are commissioned to say, is not a sensational secret like what those running messengers of the Gospel had to say. Nobody else except those messengers has any Gospel; nobody else has any good news; for the simple reason that nobody else has any news. Those runners gather impetus as they run. Ages afterwards they still speak as if something had just happened. They have not lost the speed and momentum of messengers; they have hardly lost, as it were, the wild eyes of witnesses. In the Catholic Church, which is the cohort of the message, there are still those headlong acts of holiness that speak of something rapid and recent; a self-sacrifice that startles the world like a suicide. But it is not a suicide; it is not pessimistic; it is still as optimistic as St. Francis of the flowers and birds. It is newer in spirit than the newest schools of thought; and it is almost certainly on the eve of new triumphs. For these men serve a mother who seems to grow more beautiful as new generations rise up and call her blessed. We might sometimes fancy that the Church grows younger as the world grows old.

In 1908, in a wild and remote area of the North Caucasus, Leo Tolstoy, the greatest writer of the age, was the guest of a tribal chief “living far away from civilized life in the mountains.” Gathering his family and neighbors, the chief asked Tolstoy to tell stories about the famous men of history. Tolstoy told how he entertained the eager crowd for hours with tales of Alexander, Caesar, Frederick the Great, and Napoleon. When he was winding to a close, the chief stood and said, “But you have not told us a syllable about the greatest general and greatest ruler of the world. We want to know something about him. He was a hero. He spoke with a voice of thunder; he laughed like the sunrise and his deeds were strong as the rock….His name was Lincoln and the country in which he lived is called America, which is so far away that if a youth should journey to reach it he would be an old man when he arrived. Tell us of that man.” “I looked at them,” Tolstoy recalled, “and saw their faces all aglow, while their eyes were burning. I saw that those rude barbarians were really interested in a man whose name and deeds had already become a legend.” He told them everything he knew about Lincoln’s “home life and youth…his habits, his influence upon the people and his physical strength.” When he finished, they were so grateful for the story that they presented him with “a wonderful Arabian horse.” The next morning, as Tolstoy prepared to leave, they asked if he could possibly acquire for them a picture of Lincoln. Thinking that he might find one at a friend’s house in the neighboring town, Tolstoy asked one of the riders to accompany him. “I was successful in getting a large photograph from my friend,” recalled Tolstoy. As he handed it to the rider, he noted that the man’s hand trembled as he took it. “He gazed for several minutes silently, like one in a reverent prayer, his eyes filled with tears.” Tolstoy went on to observe, “This little incident proves how largely the name of Lincoln is worshipped throughout the world and how legendary his personality has become. Now, why was Lincoln so great that he overshadows all other national heroes? He really was not a great general like Napoleon or Washington; he was not such a skilful statesman as Gladstone or Frederick the Great; but his supremacy expresses itself altogether in his peculiar moral power and in the greatness of his character. “Washington was a typical American. Napoleon was a typical Frenchman, but Lincoln was a humanitarian as broad as the world. He was bigger than his country—bigger than all the Presidents together. “We are still too near to his greatness,” Tolstoy concluded, “but after a few centuries more our posterity will find him considerably bigger than we do. His genius is still too strong and too powerful for the common understanding, just as the sun is too hot when its light beams directly on us.

The Song Of The Happy Shepherd The woods of Arcady are dead, And over is their antique joy; Of old the world on dreaming fed; Grey Truth is now her painted toy; Yet still she turns her restless head: But O, sick children of the world, Of all the many changing things In dreary dancing past us whirled, To the cracked tune that Chronos sings, Words alone are certain good. Where are now the warring kings, Word be-mockers?—By the Rood, Where are now the watring kings? An idle word is now their glory, By the stammering schoolboy said, Reading some entangled story: The kings of the old time are dead; The wandering earth herself may be Only a sudden flaming word, In clanging space a moment heard, Troubling the endless reverie. Then nowise worship dusty deeds, Nor seek, for this is also sooth, To hunger fiercely after truth, Lest all thy toiling only breeds New dreams, new dreams; there is no truth Saving in thine own heart. Seek, then, No learning from the starry men, Who follow with the optic glass The whirling ways of stars that pass— Seek, then, for this is also sooth, No word of theirs—the cold star-bane Has cloven and rent their hearts in twain, And dead is all their human truth. Go gather by the humming sea Some twisted, echo-harbouring shell. And to its lips thy story tell, And they thy comforters will be. Rewording in melodious guile Thy fretful words a little while, Till they shall singing fade in ruth And die a pearly brotherhood; For words alone are certain good: Sing, then, for this is also sooth. I must be gone: there is a grave Where daffodil and lily wave, And I would please the hapless faun, Buried under the sleepy ground, With mirthful songs before the dawn. His shouting days with mirth were crowned; And still I dream he treads the lawn, Walking ghostly in the dew, Pierced by my glad singing through, My songs of old earth’s dreamy youth: But ah! she dreams not now; dream thou! For fair are poppies on the brow: Dream, dream, for this is also sooth.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

In many ways we modern day vandwellers are just like the Mountain Men of old: We need to be alone and on the move, but we equally need to occasionally gather together and make connections with like-minded people who understand us.

Let other men gather bright gold to themselves and own many acres of well-ploughed soil, let endless worry trouble them, with enemies nearby, and the peals of the war trumpets driving away sleep: let my moderate means lead me to a quiet life, as long as my fireside glows with endless flame. Let me plant the tender vines at the proper time, tall fruit trees, myself a rustic, with skilled hands:nor let hope fail, but deliver the pile-up fruits, and the rich vintage in overflowing vats, since i worship wherever there's a stump left in the fields, or an old stone at the crossroads, wreathed with flowers: and whatever fruit of mine the new season brings I set as an offering before the god of the fields. --Tibullus cca. 55 BC – 19 BC

Mo-Maw smiled wanly before her eyes glazed over and filled with a faraway look. It was the look that the melancholy singers got at Hogmanay; the old men who gathered in corners and burst into mournful song, ruining good spirits, making old women cry.

If these men worshipped anything, they worshipped magic, which she supposed would be heresy back in Grey London. But then again, Christians worshipped an old man in the sky, and if Lila had to say which one seemed more real at the moment, she’d have to side with magic.

All invitations must proceed from heaven perhaps; perhaps it is futile for men to initiate their own unity, they do but widen the gulfs between them by the attempt. So at all events thought old Mr. Graysford and young Mr. Sorley, the devoted missionaries who lived out beyond the slaughterhouses, always travelled third on the railways, and never came to the club. In our Father's house are many mansions, they taught, and there alone will the incompatible multitudes of mankind be welcomed and soothed. Not one shall be turned away by the servants on that verandah, be he black or white, not one shall be kept standing who approaches with a loving heart. And why should the divine hospitality cease here? Consider, with all reverence, the monkeys. May there not be a mansion for the monkeys also? Old Mr. Graysford said No, but young Mr. Sorley, who was advanced, said Yes; he saw no reason why monkeys should not have their collateral share of bliss, and he had sympathetic discussions about them with his Hindu friends. And the jackals? Jackals were indeed less to Mr. Sorley's mind but he admitted that the mercy of God, being infinite, may well embrace all mammals. And the wasps? He became uneasy during the descent to wasps, and was apt to change the conversation. And oranges, cactuses, crystals and mud? and the bacteria inside Mr. Sorley? No, no, this is going too far. We must exclude someone from our gathering, or we shall be left with nothing.

Surely... the great mountains of the world are a present remedy if men did but know it against our modern discontent and ambitions. In the hills is wisdom's fount. They are deep in time. They know the ways of the sun and the wind, the lightning's fiery feet, the frost that shattereth, the rain that shroudeth, the snow that putteth about their nakedness a softer coverlet than fine lawn: which if their large philosophy question not if it be a bridal sheet or a shroud, hath not this unpolicied calm his justification ever in the returning year, and is it not an instance to laugh our carefulness out of fashion? Of us, little children of the dust, children of a day, who with so many burdens do burden us with taking thought and with fears and desires and devious schemings of the mind, so that we wax old before our time and fall weary ere the brief day be spent and one reaping-hook gather us home at last for all our pains.

Montag tried to see the men's faces, the old faces he remembered from the firelight, lined and tired. He was looking for a brightness, a resolve, a triumph over tomorrow that hardly seemed to be there. Pherhaps he had expected their faces to burn and glitter with the knowledge they carried, to glow as lanterns glow, with the light in them. But all the light had come from the campfire, and these men had seemed no different than any others who had run a long race, searched a long search, seen good things destroyed, and now, very late, were gathered to wait for the end of the party and the blowing out of the lamps. They weren't at all certain that the things they carried in their heads might make every future dawn glow with a purer light, they were sure of nothing save that the books were on file behind their quiet eyes, the books were waiting, with their pages uncut, for the customers who might come by in later years, some with clean and some with dirty fingers.

Do not place confidence in that,” he warned Meade. “I have men in my Construction Corps who could construct bridges in forty-eight hours sufficient to pass that army, if they have no other material than such as they could gather from old buildings or from the woods, and it is not safe to assume that the enemy cannot do what we can.

On Growing Old Be with me, Beauty, for the fire is dying; My dog and I are old, too old for roving. Man, whose young passion sets the spindrift flying, Is soon too lame to march, too cold for loving. I take the book and gather to the fire, Turning old yellow leaves; minute by minute The clock ticks to my heart. A withered wire, Moves a thin ghost of music in the spinet. I cannot sail your seas, I cannot wander Your cornland, nor your hill-land, nor your valleys Ever again, nor share the battle yonder Where the young knight the broken squadron rallies. Only stay quiet while my mind remembers The beauty of fire from the beauty of embers. Beauty, have pity! for the strong have power, The rich their wealth, the beautiful their grace, Summer of man its sunlight and its flower. Spring-time of man, all April in a face. Only, as in the jostling in the Strand, Where the mob thrusts, or loiters, or is loud, The beggar with the saucer in his hand Asks only a penny from the passing crowd, So, from this glittering world with all its fashion, Its fire, and play of men, its stir, its march, Let me have wisdom, Beauty, wisdom and passion, Bread to the soul, rain when the summers parch. Give me but these, and though the darkness close Even the night will blossom as the rose.

I see a time when the farmer will not need to live in a cabin on a lonely farm. I see the farmers coming together in groups. I see them with the time to read, and time to visit with their fellows. I see them enjoying lectures in beautiful halls, erected in every village. I see them gather like Saxons of old upon the green at evening to sing and dance. I see cities rising near them with schools, and churches, and concert halls and theaters. I see a day when the farmer will no longer be a drudge and his wife a bond slave, but happy men and women who will go singing to their pleasant tasks upon their fruitful farms. When the boys and girls will not go west nor to the city; when life will be worth living. In that day the moon will be brighter and the stars more glad, and pleasure and poetry and love of life come back to the man who tills the soil.

Though small, the shrine has a long history. In 1333—the Third Year of the Genko era—Lord Takeshigé Kikuchi ascended to it in order to implore the divine favor before going into battle. Victory was his, and in gratitude he had the shrine rebuilt. According to tradition, he himself carved the Worship Image, reciting a triple prayer after each stroke. This represented the god as standing on the mountain peak with one hand raised, gazing at the armed host he had blessed. It was an image of victory. Now, however, the morning after the rising, early on the auspicious Ninth Day of the Ninth Month, the time of the Chrysanthemum Festival, there were gathered around the shrine forty-six hunted survivors of a defeated force. Some standing, some sitting, they stared blankly about them, though the penetrating autumn chill made their wounds sting. The clear light of the rising sun cast a striped pattern as it shone down through the branches of the few old cedars that surrounded the shrine. Birds were singing. The air was fresh and clear. As for signs of last night’s sanguinary combat, these were visible in the soiled and bloodstained garments, the haggard visages, and the eyes that burned like live embers. Among the forty-six were Unshiro Ishihara, Kageki Abé, Kisou Onimaru, Juro Furuta, Tsunetaro Kobayashi, the brothers Gitaro and Gigoro Tashiro, Tateki Ura, Mitsuo Noguchi, Mikao Kashima, and Kango Hayami. Every man was silent, sunk deep in thought, looking off at the sea, or at the mountains, or at the smoke still rising from Kumamoto. Such were the men of the League at rest on the slope of Kimpo, some with fingers yellowed from brushing the petals of wild chrysanthemums that they had plucked while staring across the water at Shimabara Peninsula.

There are no tidings,’ said the Warden, ‘save that the Lords have ridden to Morgul Vale; and men say that the new captain out of the North is their chief. A great lord is that, and a healer; and it is a thing passing strange to me that the healing hand should also wield the sword. It is not thus in Gondor now, though once it was so, if old tales be true. But for long years we healers have only sought to patch the rents made by the men of swords. Though we should still have enough to do without them: the world is full enough of hurts and mischances without wars to multiply them.’ ‘It needs but one foe to breed a war, not two, Master Warden,’ answered Éowyn. ‘And those who have not swords can still die upon them. Would you have the folk of Gondor gather you herbs only, when the Dark Lord gathers armies? And it is not always good to be healed in body. Nor is it always evil to die in battle, even in bitter pain.

The Garden of Proserpine" Here, where the world is quiet; Here, where all trouble seems Dead winds' and spent waves' riot In doubtful dreams of dreams; I watch the green field growing For reaping folk and sowing, For harvest-time and mowing, A sleepy world of streams. I am tired of tears and laughter, And men that laugh and weep; Of what may come hereafter For men that sow to reap: I am weary of days and hours, Blown buds of barren flowers, Desires and dreams and powers And everything but sleep. Here life has death for neighbour, And far from eye or ear Wan waves and wet winds labour, Weak ships and spirits steer; They drive adrift, and whither They wot not who make thither; But no such winds blow hither, And no such things grow here. No growth of moor or coppice, No heather-flower or vine, But bloomless buds of poppies, Green grapes of Proserpine, Pale beds of blowing rushes Where no leaf blooms or blushes Save this whereout she crushes For dead men deadly wine. Pale, without name or number, In fruitless fields of corn, They bow themselves and slumber All night till light is born; And like a soul belated, In hell and heaven unmated, By cloud and mist abated Comes out of darkness morn. Though one were strong as seven, He too with death shall dwell, Nor wake with wings in heaven, Nor weep for pains in hell; Though one were fair as roses, His beauty clouds and closes; And well though love reposes, In the end it is not well. Pale, beyond porch and portal, Crowned with calm leaves, she stands Who gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love's who fears to greet her To men that mix and meet her From many times and lands. She waits for each and other, She waits for all men born; Forgets the earth her mother, The life of fruits and corn; And spring and seed and swallow Take wing for her and follow Where summer song rings hollow And flowers are put to scorn. There go the loves that wither, The old loves with wearier wings; And all dead years draw thither, And all disastrous things; Dead dreams of days forsaken, Blind buds that snows have shaken, Wild leaves that winds have taken, Red strays of ruined springs. We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful Sighs, and with eyes forgetful Weeps that no loves endure. From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be That no life lives for ever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea. Then star nor sun shall waken, Nor any change of light: Nor sound of waters shaken, Nor any sound or sight: Nor wintry leaves nor vernal, Nor days nor things diurnal; Only the sleep eternal In an eternal night.

As strange misgrown masses gather in the knot-holes of the noblest oaks when prostate, so from the points which the whale's eyes had once occupied, now protruded blind bulbs, horribly pitiable to see. But pity there was none. For all his old age, and his one arm, and his blind eyes he must die the death and be murdered, in order to light the gay bridals and other merry-makings of men, and also to illuminate the solemn churches that preach unconditional inoffensiveness by all to all.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

This movement to which he had dedicated his life could not be snuffed out by a few opportunists, a sackful of dollars and a cunt in the Kremlin. It was as old and as strong as the human spirit itself. It would come back, with fresh vigour, soon, very soon. It might have a different name, a different banner. But men and women would always want to walk that path, that tricky uphill path across the river of stones and through the damp cloud, because they knew that at the end they would burst into the bright sunshine and see the mountain top clear above them. Men and women dreamed of that moment. They would link arms again. They would have a new song – no longer ‘Stepping the Red Pathway’ as it had been on Rykosha Mountain. But they would sing this new song to the old tune. And they would gather themselves to make that mighty second jump. Then the ground would shake and all the capitalists and imperialists and plant-loving Fascists and filth and scum and renegades and fucking intellectuals and boy prosecutors and Judases with birdshit on their skulls would shit themselves one final, mighty time.

His eyes, or rather the places where his eyes had been, were beheld. As strange misgrown masses gather in the knotholes of the noblest oaks when prostrate, so from the points which the whale's eyes had once occupied, now protruded blind bulbs, horribly pitiable to see. But pity there was none. For all his old age, and his one arm, and his blind eyes, he must die the death and be murdered, in order to light the gay bridals and other merry makings of men, and also to illuminate the solemn churches that preach unconditional inoffensiveness by all to all.

In addition to demanding that we fulfill every “jot” and “tittle” of Old Testament law,7 Jesus seems to have suggested, in John 15:6, further refinements to the practice of killing heretics and unbelievers: “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” Whether we want to interpret Jesus metaphorically is, of course, our business. The problem with scripture, however, is that many of its possible interpretations (including most of the literal ones) can be used to justify atrocities in defense of the faith.

Montag tried to see the men’s faces, the old faces he remembered from the firelight, lined and tired. He was looking for a brightness, a resolve, a triumph over tomorrow that hardly seemed to be there. Perhaps he had expected their faces to burn and glitter with the knowledge they carried, to glow as lanterns glow, with the light in them. But all the light had come from the camp fire, and these men had seemed no different from any others who had run a long race, searched a long search, seen good things destroyed, and now, very late, were gathering to wait for the end of the party and the blowing out of the lamps.

Generally speaking, much of a culture's food production has historically been the province of its women, and has taken place within the home. Alcohol, however, is an important exception, as its production and consumption have, in many cultures, remained the jurisdiction of men. This was especially true in the gendered Old South, where plantation gentlemen used whiskey to construct a homosocial environment apart from women and children, and common Southern men used it to liven any meal or social gathering. Bourbon, more than other staples in the southern culinary tradition, thus offers a singular insight into white Southern masculinity.

When I finally leave the market, the streets are dark, and I pass a few blocks where not a single electric light appears – only dark open storefronts and coms (fast-food eateries), broom closet-sized restaurants serving fish, meat, and rice for under a dollar, flickering candles barely revealing the silhouettes of seated figures. The tide of cyclists, motorbikes, and scooters has increased to an uninterrupted flow, a river that, given the slightest opportunity, diverts through automobile traffic, stopping it cold, spreads into tributaries that spill out over sidewalks, across lots, through filling stations. They pour through narrow openings in front of cars: young men, their girlfriends hanging on the back; families of four: mom, dad, baby, and grandma, all on a fragile, wobbly, underpowered motorbike; three people, the day’s shopping piled on a rear fender; women carrying bouquets of flapping chickens, gathered by their feet while youngest son drives and baby rests on the handlebars; motorbikes carrying furniture, spare tires, wooden crates, lumber, cinder blocks, boxes of shoes. Nothing is too large to pile onto or strap to a bike. Lone men in ragged clothes stand or sit by the roadsides, selling petrol from small soda bottles, servicing punctures with little patch kits and old bicycle pumps.

Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again.

Our plan? We put into practice that noble historical precept: From each according to his ability, to each according to his need. Everybody in the factory, from charwomen to president, received the same salary—the barest minimum necessary. Twice a year, we all gathered in a mass meeting, where every person presented his claim for what he believed to be his needs. We voted on every claim, and the will of the majority established every person’s need and every person’s ability. The income of the factory was distributed accordingly. Rewards were based on need, and the penalties on ability. Those whose needs were voted to be the greatest, received the most. Those who had not produced as much as the vote said they could, were fined and had to pay the fines by working overtime without pay. That was our plan. It was based on the principle of selflessness. It required men to be motivated, not by personal gain, but by love for their brothers.” Dagny heard a cold, implacable voice saying somewhere within her: Remember it—remember it well—it is not often that one can see pure evil—look at it—remember—and some day you’ll find the words to name its essence. . . . She heard it through the screaming of other voices that cried in helpless violence: It’s nothing—I’ve heard it before—I’m hearing it everywhere—it’s nothing but the same old tripe—why can’t I stand it?—I can’t stand it—I can’t stand it! “What’s

In the store the old men gathered, occupying for endless hours the creaking milkcases, speaking slowly and with conviction upon matters of profound inconsequence, eying the dull red bulb of the stove with their watery vision. Shrouded in their dark coats they had a vulturuous look about them, their faces wasted and thin, their skin dry and papery as a lizard's. John Shell, looking like nothing so much as an ill-assembled manikin of bones on which clothes were hung in sagging dusty folds, his wrists protruding like weathered sticks from his flapping prelate sleeves, John Shell unhinged his toothless jaw with effort, a slight audible creaking sound, to speak his one pronouncement: It ain't so much that as it is one thing'n another.

The family were wild," she said suddenly. "They tried to marry me off. And then when I'd begun to feel that after all life was scarcely worth living I found something"—her eyes went skyward exultantly—"I found something!" Carlyle waited and her words came with a rush. “Courage—just that; courage as a rule of life, and something to cling to always. I began to build up this enormous faith in myself. I began to see that in all my idols in the past some manifestation of courage had unconsciously been the thing that attracted me. I began separating courage from the other things of life. All sorts of courage—the beaten, bloody prize-fighter coming up for more—I used to make men take me to prize-fights; the déclassé woman sailing through a nest of cats and looking at them as if they were mud under her feet; the liking what you like always; the utter disregard for other people's opinions—just to live as I liked always and to die in my own way—Did you bring up the cigarettes?" He handed one over and held a match for her silently. "Still," Ardita continued, "the men kept gathering—old men and young men, my mental and physical inferiors, most of them, but all intensely desiring to have me—to own this rather magnificent proud tradition I'd built up round me. Do you see?" "Sort of. You never were beaten and you never apologized." "Never!" She sprang to the edge, poised or a moment like a crucified figure against the sky; then describing a dark parabola plunked without a slash between two silver ripples twenty feet below. Her voice floated up to him again. "And courage to me meant ploughing through that dull gray mist that comes down on life—not only over-riding people and circumstances but over-riding the bleakness of living. A sort of insistence on the value of life and the worth of transient things." She was climbing up now, and at her last words her head, with the damp yellow hair slicked symmetrically back, appeared on his level. "All very well," objected Carlyle. "You can call it courage, but your courage is really built, after all, on a pride of birth. You were bred to that defiant attitude. On my gray days even courage is one of the things that's gray and lifeless." She was sitting near the edge, hugging her knees and gazing abstractedly at the white moon; he was farther back, crammed like a grotesque god into a niche in the rock. "I don't want to sound like Pollyanna," she began, "but you haven't grasped me yet. My courage is faith—faith in the eternal resilience of me—that joy'll come back, and hope and spontaneity. And I feel that till it does I've got to keep my lips shut and my chin high, and my eyes wide—not necessarily any silly smiling. Oh, I've been through hell without a whine quite often—and the female hell is deadlier than the male." "But supposing," suggested Carlyle, "that before joy and hope and all that came back the curtain was drawn on you for good?" Ardita rose, and going to the wall climbed with some difficulty to the next ledge, another ten or fifteen feet above. "Why," she called back, "then I'd have won!

HENRY MORGAN, the New York radio comedian, intellectual, sophisticate, “liberal” and whatnot, although being a very intelligent, clever and amusing person in himself, has more or less made his decadent views known on a variety of subjects through the medium of his radio work; and on the subject of family I gather this: A skit relates the horror of having to look through a family album of pictures, very well done, especially in delineating the horror which city men of the higher cognitive order have when they go through this routine. I have my sympathies with these high cognizers, but let us see how high it really is: I went through a family album tonight, with a magnifying glass, and heard my aunt relate histories, events, legends connected with the old forebears, and never before have I seen such glimpses into society, changing times, the law of families, lineal heritage and such; in no book have I ever seen so much, learned so much about human beings (if I may be permitted the phrase, Mr. Morgan and all ye sycophants). What does this mean, if it doesn’t mean that the so-called high consciousness, or complex understanding, or sensitive enlightenment, or whatnot of the city intellectual, is not high enough, or conscious enough, or complex enough, or understanding enough, or sensitive enough, or enlightened enough, or whatnot enough, if it is going to deny its vaunted intellectual powers a thorough and earnest study of the family album, with all the illuminative wonders and secrets therein, and all for the sake of fashionably shrinking back from the “Bourgeois horror” of such an album.

George MacDonald made the following observation: Instead of crushing the power of evil by divine force; instead of compelling justice and destroying the wicked; instead of making peace on earth by the rule of a perfect prince; instead of gathering the children of Jerusalem under his wings whether they would or not, and saving them from the horrors that anguished his prophetic soul—[Jesus] let evil work its will while it lived; he contented himself with the slow, unencouraging ways of help essential; making men good; casting out, not merely controlling Satan… To love righteousness is to make it grow, not to avenge it… Throughout his life on earth, [Jesus] resisted every impulse to work more rapidly for a lower good—strong, perhaps, when he saw old age and innocence and righteousness trodden underfoot [italics added].5

Ascent To The Sierras poet Robinson Jeffers #140 on top 500 poets Poet's PagePoemsCommentsStatsE-BooksBiographyQuotationsShare on FacebookShare on Twitter Poems by Robinson Jeffers : 8 / 140 « prev. poem next poem » Ascent To The Sierras Beyond the great valley an odd instinctive rising Begins to possess the ground, the flatness gathers to little humps and barrows, low aimless ridges, A sudden violence of rock crowns them. The crowded orchards end, they have come to a stone knife; The farms are finished; the sudden foot of the slerra. Hill over hill, snow-ridge beyond mountain gather The blue air of their height about them. Here at the foot of the pass The fierce clans of the mountain you'd think for thousands of years, Men with harsh mouths and eyes like the eagles' hunger, Have gathered among these rocks at the dead hour Of the morning star and the stars waning To raid the plain and at moonrise returning driven Their scared booty to the highlands, the tossing horns And glazed eyes in the light of torches. The men have looked back Standing above these rock-heads to bark laughter At the burning granaries and the farms and the town That sow the dark flat land with terrible rubies... lighting the dead... It is not true: from this land The curse was lifted; the highlands have kept peace with the valleys; no blood in the sod; there is no old sword Keeping grim rust, no primal sorrow. The people are all one people, their homes never knew harrying; The tribes before them were acorn-eaters, harmless as deer. Oh, fortunate earth; you must find someone To make you bitter music; how else will you take bonds of the future, against the wolf in men's hearts?

Science? The Savage frowned. He knew the word. But what it exactly signified he could not say. Shakespeare and the old men of the pueblo had never mentioned science, and from Linda he had only gathered the vaguest hints: science was something you made helicopters with, some thing that caused you to laugh at the Corn Dances, something that prevented you from being wrinkled and losing your teeth. He made a desperate effort to take the Controller's meaning. "Yes," Mustapha Mond was saying, "that's another item in the cost of stability. It isn't only art that's incompatible with happiness; it's also science. Science is dangerous; we have to keep it most carefully chained and muzzled." "What?" said Helmholtz, in astonishment. "But we're always saying that science is everything. It's a hypnopædic platitude." "Three times a week between thirteen and seventeen," put in Bernard. "And all the science propaganda we do at the College …" "Yes; but what sort of science?" asked Mustapha Mond sarcastically. "You've had no scientific training, so you can't judge. I was a pretty good physicist in my time. Too good–good enough to realize that all our science is just a cookery book, with an orthodox theory of cooking that nobody's allowed to question, and a list of recipes that mustn't be added to except by special permission from the head cook. I'm the head cook now. But I was an inquisitive young scullion once. I started doing a bit of cooking on my own. Unorthodox cooking, illicit cooking. A bit of real science, in fact." He was silent. "What happened?" asked Helmholtz Watson. The Controller sighed. "Very nearly what's going to happen to you young men. I was on the point of being sent to an island.

All about the hills the hosts of Mordor raged. The Captains of the West were foundering in a gathering sea. The sun gleamed red, and under the wings of the Nazgul the shadows of death fell dark upon the earth. Aragorn stood beneath his banner, silent and stern, as one lost in thought of things long past or far away; but his eyes gleamed like stars that shine the brighter as the night deepens. Upon the hill-top stood Gandalf, and he was white and cold and no shadow fell on him. The onslaught of Mordor broke like a wave on the beleaguered hills, voices roaring like a tide amid the wreck and crash of arms. As if to his eyes some sudden vision had been given, Gandalf stirred; and he turned, looking back north where the skies were pale and clear. Then he lifted up his hands and cried in a loud voice ringing above the din: The Eagles are coming! And many voices answered crying: The Eagles are coming! The Eagles are coming! The hosts of Mordor looked up and wondered what this sign might mean. There came Gwaihir the Windlord, and Landroval his brother, greatest of all the Eagles of the North, mightiest of the descendants of old Thorondor, who built his eyries in the inaccessible peaks of the Encircling Mountains when Middle-earth was young. Behind them in long swift lines came all their vassals from the northern mountains, speeding on a gathering wind. Straight down upon the Nazgul they bore, stooping suddenly out of the high airs, and the rush of their wide wings as they passed over was like a gale. But the Nazgul turned and fled, and vanished into Mordor's shadows, hearing a sudden terrible call out of the Dark Tower; and even at that moment all the hosts of Mordor trembled, doubt clutched their hearts, their laughter failed, their hands shook and their limbs were loosed. The Power that drove them on and filled them with hate and fury was wavering, its will was removed from them; and now looking in the eyes of their enemies they saw a deadly light and were afraid. Then all the Captains of the West cried aloud, for their hearts were filled with a new hope in the midst of darkness. Out from the beleaguered hills knights of Gondor, Riders of Rohan, Dunedain of the North, close-serried companies, drove against their wavering foes, piercing the press with the thrust of bitter spears. But Gandalf lifted up his arms and called once more in a clear voice: 'Stand, Men of the West! Stand and wait! This is the hour of doom.' And even as he spoke the earth rocked beneath their feet. Then rising swiftly up, far above the Towers of the Black Gate, high above the mountains, a vast soaring darkness sprang into the sky, flickering with fire. The earth groaned and quaked. The Towers of the Teeth swayed, tottered, and fell down; the mighty rampart crumbled; the Black Gate was hurled in ruin; and from far away, now dim, now growing, now mounting to the clouds, there came a drumming rumble, a roar, a long echoing roll of ruinous noise. 'The realm of Sauron is ended!' said Gandalf. 'The Ring-bearer has fulfilled his Quest.' And as the Captains gazed south to the Land of Mordor, it seemed to them that, black against the pall of cloud, there rose a huge shape of shadow, impenetrable, lightning-crowned, filling all the sky. Enormous it reared above the world, and stretched out towards them a vast threatening hand, terrible but impotent: for even as it leaned over them, a great wind took it, and it was all blown away, and passed; and then a hush fell. The Captains bowed their heads...

For a time in the 1920s, the ride to Chicago was interrupted after the train crossed the Ohio River into Cairo, as if the train were passing from Poland into the old Soviet Union during the Cold War. Once over the river and officially in the North, the colored cars had to be removed in a noisy and cumbersome uncoupling and the integrated cars attached in their place to adhere to the laws of Illinois. Colored passengers had to move, wait, reshuffle themselves, and haul their bags to the newly attached integrated cars. Going south, the ritual was reversed. The railroad men now had to reattach the colored-only cars and remove the integrated cars in a clamorous ordeal to meet the laws of Kentucky. Colored passengers had to gather up their things and take their second-class seats, reminded, in that instance, that they were now reentering the South. Such was the protocol of a border crossing.

And how long, impossible question I know, but how long until we’re not capable of having this discussion? How many windows like this do we have left?’ Elizabeth can fool herself no more, can keep Stephen to herself no longer. The day she knew must arrive is here. She has been losing him a paragraph at a time, but the chapter is done. And the book is close to its end. Stephen, fully dressed and shaved, stands among his books. The urns and sculptures from his travels, things he found significant and beautiful, gathered over a lifetime. The awards, the photographs, old friends smiling on boats, boys at school dressed like men, Stephen on mountains, on desert digs, raising a glass in a far-off bar, kissing his wife on their wedding day. This room, this cocoon, every inch of it is his brain, his smile, his kindness, his friendships, his lovers, his jokes. His mind, fully on display. And he knows it is now lost.

Montag tried to see the men's faces, the old faces he remembered from the firelight, lined and tired. He was looking for a brightness, a resolve, a triumph over tomorrow that hardly seemed to be there. Perhaps he had expected their faces to burn and glitter with the knowledge they carried, to glow as lanterns glow, with the light in them. But all the light had come from the campfire, and these men had seemed no different than any others who had run a long race, searched a long search, seen good things destroyed, and now, very late, were gathered to wait for the end of the party and the blowing out of the lamps. They weren't at all certain that the things they carried in their heads might make every future dawn glow with a purer light, they were sure of nothing save that the books were on file behind their quiet eyes, the books were waiting, with their pages uncut, for the customers who might come by in later years, some with clean and some with dirty fingers.

Less is not known as a teacher, in the same way Melville was not known as a customs inspector. And yet both held the respective positions. Though he was once an endowed chair at Robert’s university, he has no formal training except the drunken, cigarette-filled evenings of his youth, when Robert’s friends gathered and yelled, taunted, and played games with words. As a result, Less feels uncomfortable lecturing. Instead, he re-creates those lost days with his students. Remembering those middle-aged men sitting with a bottle of whiskey, a Norton book of poetry, and scissors, he cuts up a paragraph of Lolita and has the young doctoral students reassemble the text as they desire. In these collages, Humbert Humbert becomes an addled old man rather than a diabolical one, mixing up cocktail ingredients and, instead of confronting the betrayed Charlotte Haze, going back for more ice. He gives them a page of Joyce and a bottle of Wite-Out—and Molly Bloom merely says “Yes.” A game to write a persuasive opening sentence for a book they have never read (this is difficult, as these diligent students have read everything) leads to a chilling start to Woolf’s The Waves: I was too far out in the ocean to hear the lifeguard shouting, “Shark! Shark!” Though the course features, curiously, neither vampires nor Frankenstein monsters, the students adore it. No one has given them scissors and glue sticks since they were in kindergarten. No one has ever asked them to translate a sentence from Carson McCullers (In the town there were two mutes, and they were always together) into German (In der Stadt gab es zwei Stumme, und sie waren immer zusammen) and pass it around the room, retranslating as they go, until it comes out as playground gibberish: In the bar there were two potatoes together, and they were trouble. What a relief for their hardworking lives. Do they learn anything about literature? Doubtful. But they learn to love language again, something that has faded like sex in a long marriage. Because of this, they learn to love their teacher.

THE Oldest Ones of All were gluttons. Probably it was because they seldom had enough to eat. You can read even nowadays a poem written by one of them, which is known as the Vision of Mac Conglinne. In this Vision there is a description of a castle made out of different kinds of food. The English for part of the poem goes like this: A lake of new milk I beheld In the midst of a fair plain. I saw a well-appointed house Thatched with butter. Its two soft door-posts of custard, Its dais of curds and butter, Beds of glorious lard, Many shields of thin pressed cheese. Under the straps of those shields Were men of soft sweet smooth cheese, Men who knew not to wound a Gael, Spears of old butter had each of them. A huge cauldron full of meat (Methought I’d try to tackle it), Boiled, leafy kale, browny-white, A brimming vessel full of milk. A bacon house of two-score ribs, A wattling of tripe—support of clans— Of every food pleasant to man, Meseemed the whole was gathered there. Of chitterlings of pigs were made Its beautiful rafters, Splendid the beams and the pillars Of marvellous pork.

There once was a female snake that roamed around a small village in the countryside of Egypt. She was commonly seen by villagers with her small baby as they grazed around the trees. One day, several men noticed the mother snake was searching back and forth throughout the village in a frenzy — without her young. Apparently, her baby had slithered off on its own to play while she was out looking for food. Yet the mother snake went on looking for her baby for days because it still hadn't returned back to her. So one day, one of the elder women in the village caught sight of the big snake climbing on top of their water supply — an open clay jug harvesting all the village's water. The snake latched its teeth on the big jug's opening and sprayed its venom into it. The woman who witnessed the event was mentally handicapped, so when she went to warn the other villagers, nobody really understood what she was saying. And when she approached the jug to try to knock it over, she was reprimanded by her two brothers and they locked her away in her room. Then early the next day, the mother snake returned to the village after a long evening searching for her baby. The children villagers quickly surrounded her while clapping and singing because she had finally found her baby. And as the mother snake watched the children rejoice in the reunion with her child, she suddenly took off straight for the water supply — leaving behind her baby with the villagers' children. Before an old man could gather some water to make some tea, she hissed in his direction, forcing him to step back as she immediately wrapped herself around the jug and squeezed it super hard. When the jug broke burst into a hundred fragments, she slithered away to gather her child and return to the safety of her hole. Many people reading this true story may not understand that the same feelings we are capable of having, snakes have too. Thinking the villagers killed her baby, the mother snake sought out revenge by poisoning the water to destroy those she thought had hurt her child. But when she found her baby and saw the villagers' children, her guilt and protective instincts urged her to save them before other mothers would be forced to experience the pain and grief of losing a child. Animals have hearts and minds too. They are capable of love, hatred, jealousy, revenge, hunger, fear, joy, and caring for their own and others. We look at animals as if they are inferior because they are savage and not civilized, but in truth, we are the ones who are not being civil by drawing a thick line between us and them — us and nature. A wild animal's life is very straightforward. They spend their time searching and gathering food, mating, building homes, and meditating and playing with their loved ones. They enjoy the simplicity of life without any of our technological gadgetry, materialism, mass consumption, wastefulness, superficiality, mindless wars, excessive greed and hatred. While we get excited by the vibrations coming from our TV sets, headphones and car stereos, they get stimulated by the vibrations of nature. So, just because animals may lack the sophisticated minds to create the technology we do or make brick homes and highways like us, does not mean their connections to the etheric world isn't more sophisticated than anything we could ever imagine. That means they are more spiritual, reflective, cosmic, and tuned into alternate universes beyond what our eyes can see. So in other words, animals are more advanced than us. They have the simple beauty we lack and the spiritual contentment we may never achieve.

Knowledgeable observers report that dating has nearly disappeared from college campuses and among young adults generally. It has been replaced by something called “hanging out.” You young people apparently know what this is, but I will describe it for the benefit of those of us who are middle-aged or older and otherwise uninformed. Hanging out consists of numbers of young men and young women joining together in some group activity. It is very different from dating. For the benefit of some of you who are not middle-aged or older, I also may need to describe what dating is. Unlike hanging out, dating is not a team sport. Dating is pairing off to experience the kind of one-on-one association and temporary commitment that can lead to marriage in some rare and treasured cases. . . . All of this made dating more difficult. And the more elaborate and expensive the date, the fewer the dates. As dates become fewer and more elaborate, this seems to create an expectation that a date implies seriousness or continuing commitment. That expectation discourages dating even more. . . . Simple and more frequent dates allow both men and women to “shop around” in a way that allows extensive evaluation of the prospects. The old-fashioned date was a wonderful way to get acquainted with a member of the opposite sex. It encouraged conversation. It allowed you to see how you treat others and how you are treated in a one-on-one situation. It gave opportunities to learn how to initiate and sustain a mature relationship. None of that happens in hanging out. My single brothers and sisters, follow the simple dating pattern and you don’t need to do your looking through Internet chat rooms or dating services—two alternatives that can be very dangerous or at least unnecessary or ineffective. . . . Men, if you have returned from your mission and you are still following the boy-girl patterns you were counseled to follow when you were 15, it is time for you to grow up. Gather your courage and look for someone to pair off with. Start with a variety of dates with a variety of young women, and when that phase yields a good prospect, proceed to courtship. It’s marriage time. That is what the Lord intends for His young adult sons and daughters. Men have the initiative, and you men should get on with it. If you don’t know what a date is, perhaps this definition will help. I heard it from my 18-year-old granddaughter. A “date” must pass the test of three p’s: (1) planned ahead, (2) paid for, and (3) paired off. Young women, resist too much hanging out, and encourage dates that are simple, inexpensive, and frequent. Don’t make it easy for young men to hang out in a setting where you women provide the food. Don’t subsidize freeloaders. An occasional group activity is OK, but when you see men who make hanging out their primary interaction with the opposite sex, I think you should lock the pantry and bolt the front door. If you do this, you should also hang up a sign, “Will open for individual dates,” or something like that. And, young women, please make it easier for these shy males to ask for a simple, inexpensive date. Part of making it easier is to avoid implying that a date is something very serious. If we are to persuade young men to ask for dates more frequently, we must establish a mutual expectation that to go on a date is not to imply a continuing commitment. Finally, young women, if you turn down a date, be kind. Otherwise you may crush a nervous and shy questioner and destroy him as a potential dater, and that could hurt some other sister. My single young friends, we counsel you to channel your associations with the opposite sex into dating patterns that have the potential to mature into marriage, not hanging-out patterns that only have the prospect to mature into team sports like touch football. Marriage is not a group activity—at least, not until the children come along in goodly numbers.

From the slimy sidewalk, they were picking up bits of orange peel, apple skin, and grape stems, and they were eating them. The pips of green gage plums they cracked between their teeth for the kernels inside. They picked up stray crumbs of bread the size of peas, apple cores so black and dirty one would not take them to be apple cores, and these things these two men took into their mouths, and chewed them, and swallowed them; and this, between six and seven o'clock in the evening of August 20, year of our Lord 1902, in the heart of the greatest, wealthiest, and most powerful empire the world has ever seen. These two men talked. They were not fools. They were merely old. And, naturally, their guts a-reek with pavement offal, they talked of bloody revolution. They talked as anarchists, fanatics, and madmen would talk. And who shall blame them? In spite of my three good meals that day, and the snug bed I could occupy if I wished, and my social philosophy, and my evolutionary belief in the slow development and metamorphosis of things-in spite of all this, I say, I felt impelled to talk rot with them or hold my tongue. Poor fools! Not of their sort are revolutions bred. And when they are dead and dust, which will be shortly, other fools will talk bloody revolution as they gather offal from the spittle-drenched sidewalk...

My conception of genius. — Great men, like great ages, are explosives in which a tremendous force is stored up; their precondition is always, historically and physiologically, that for a long time much has been gathered, stored up, saved up, and conserved for them — that there has been no explosion for a long time. Once the tension in the mass has become too great, then the most accidental stimulus suffices to summon into the world the "genius," the "deed," the great destiny. What does the environment matter then, or the age, or the "spirit of the age," or "public opinion"! Take the case of Napoleon. Revolutionary France, and even more, prerevolutionary France, would have brought forth the opposite type; in fact, it did. Because Napoleon was different, the heir of a stronger, older, more ancient civilization than the one which was then perishing in France, he became the master there, he was the only master. Great men are necessary, the age in which they appear is accidental; that they almost always become masters over their age is only because they are stronger, because they are older, because for a longer time much was gathered for them. The relationship between a genius and his age is like that between strong and weak, or between old and young: the age is relatively always much younger, thinner, more immature, less assured, more childish.

From the molten basements of the world, two hundred miles down, it comes. One crystal in a seam of others. Pure carbon, each atom linked to four equidistant neighbors, perfectly knit, tetrahedral, unsurpassed in hardness. Already it is old: unfathomably so. Incalculable eons tumble past. The earth shifts, shrugs, stretches. One year, one day, one hour, a great upflow of magma gathers a seam of crystals and drives it toward the surface, mile after burning mile; it cools inside a huge, smoking xenolith of kimberlite, and there it waits. Century after century. Rain, wind, cubic miles of ice. Bedrock becomes boulders, boulders become stones; the ice retreats, a lake forms, and galaxies of freshwater clams flap their million shells at the sun and close and die and the lake seeps away. Stands of prehistoric trees rise and fall and rise again in succession. Until another year, another day, another hour, when a storm claws one particular stone out of a canyon and sends it into a clattering flow of alluvium, where eventually it finds, one evening, the attention of a prince who knows what he is looking for. It is cut, polished; for a breath, it passes between the hands of men. Another hour, another day, another year. Lump of carbon no larger than a chestnut. Mantled with algae, bedecked with barnacles. Crawled over by snails. It stirs among the pebbles.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

We remark, first, that in all ages, and especially in primitive philosophy, words such as being, essence, unity, good, have exerted an extraordinary influence over the minds of men. The meagreness or negativeness of their content has been in an inverse ratio to their power. They have become the forms under which all things were comprehended. There was a need or instinct in the human soul which they satisfied; they were not ideas, but gods, and to this new mythology the men of a later generation began to attach the powers and associations of the elder deities. The idea of good is one of those sacred words or forms of thought, which were beginning to take the place of the old mythology. It meant unity, in which all time and all existence were gathered up. It was the truth of all things, and also the light in which they shone forth, and became evident to intelligences human and divine. It was the cause of all things, the power by which they were brought into being. It was the universal reason divested of a human personality. It was the life as well as the light of the world, all knowledge and all power were comprehended in it. The way to it was through the mathematical sciences, and these too were dependent on it. To ask whether God was the maker of it, or made by it, would be like asking whether God could be conceived apart from goodness, or goodness apart from God.

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

The town of Khan Yunis in the Gaza Strip, like all the other towns and villages in the West Bank and the Strip, was placed under military curfew for three days. This short period was enough for the army to perform its routine devastation. Muhammad Ahmad al-Astal, who was then twenty-four years old, recalled how the soldiers burst into the house where his friends usually gathered, about ten Palestinian men in all. The soldiers took four of them to another room. He remained with three other members of the family. Two of them were taken by the soldiers to a corner of the room and beaten with rifle stocks; they were also punched, slapped and kicked. He and another family member were ordered to empty the cupboard of its contents, clothing and other household items. In his own words: ‘The soldiers called me over, slapped me on the face and told me, ‘You are Hamas’. I returned to empty the cupboard but I was called over again. This time they told me, ‘You are Islamic Jihad’, and slapped me again.’ There was a third round of abuse in which he was told, ‘You are PLO’. Another man in the room was treated in a similar way. Then they were both summoned: ‘one soldier held me by the neck and banged our heads together’. It turned out that in the next room the same abuse was taking place and then they were united with two men from the other room and ordered to stand facing the wall with their hands up in the air: ‘the soldiers gave us back our ID cards to hold up in the air and told us to remain like this’. After half an hour the older members of the family told them the soldiers had left

Morvidus; and in the richness of his reign, commerce prospered, the town around the castle growing great, and newe fangled habits did arise among the young and old. But after a time the people did say, that the old customs were gone out from the land; and that, with the coming of the new, the old had been washed away. Greatly did folk rue the passing of their customs, saying, that a kingdom ruled by thankless men, would, in short measure, become a kingdom unremembered; and men did complain, when they gathered, at how few remained who yet could call to mind the noble names of the gods. Those gods, they said, had once sustained this land; but they might forget as well as be forgotten, as would be seen. And then did the rains begin: those long rains, of which it was sayd, their like had never fallen; and the streams did overflow their banks, and flood the fields. And the ditches filled with mud, overflowing onto the roads, that none might pass in safety. And vermin did breed in the still water by night; and many infants were delivered still-born, for that the rains had so drenched the roadways, that mid-wives might by no means traverse them in their ladies’ time of need. Which seemed a very omen; and some did wonder, how best to please the gods who had served them so. In this time was delivered of her nine-months’ burden, good Queen Argoel, who in time would bear King Morvidus five children. As the rains battered the castle wall, the child began to kick within her womb, saying,—Mother, my time is come; yet, with the storm still upon the land, she lay abed unattended in her toil.

Speaking of debutantes,” Jake continued cautiously when Ian remained silent, “what about the one upstairs? Do you dislike her especially, or just on general principle?” Ian walked over to the table and poured some Scotch into a glass. He took a swallow, shrugged, and said, “Miss Cameron was more inventive than some of her vapid little friends. She accosted me in a garden at a party.” “I can see how bothersome that musta been,” Jake joked, “having someone like her, with a face that men dream about, tryin’ to seduce you, usin’ feminine wiles on you. Did they work?” Slamming the glass down on the table, Ian said curtly, “They worked.” Coldly dismissing Elizabeth from his mind, he opened the deerskin case on the table, removed some papers he needed to review, and sat down in front of the fire. Trying to suppress his avid curiosity, Jake waited a few minutes before asking, “Then what happened?” Already engrossed in reading the documents in his hand, Ian said absently and without looking up, “I asked her to marry me; she sent me a note inviting me to meet her in the greenhouse; I went there; her brother barged in on us and informed me she was a countess, and that she was already betrothed.” The topic thrust from his mind, Ian reached for the quill lying on the small table beside his chair and made a note in the margin of the contract. “And?” Jake demanded avidly. “And what?” “And then what happened-after the brother barged in?” “He took exception to my having contemplated marrying so far above myself and challenged me to a duel,” Ian replied in a preoccupied voice as he made another note on the contract. “So what’s the girl doin’ here now?” Jake asked, scratching his head in bafflement over the doings of the Quality. “Who the hell knows,” Ian murmured irritably. “Based on her behavior with me, my guess is she finally got caught in some sleezy affair or another, and her reputation’s beyond repair.” “What’s that got to do with you?” Ian expelled his breath in a long, irritated sigh and glanced at Jake with an expression that made it clear he was finished answering questions. “I assume,” he bit out, “that her family, recalling my absurd obsession with her two years ago, hoped I’d come up to scratch again and take her off their hands.” “You think it’s got somethin’ to do with the old duke talking about you bein’ his natural grandson and wantin’ to make you his heir?” He waited expectantly, hoping for more information, but Ian ignored him, reading his documents. Left with no other choice and no prospect for further confidences, Jake picked up a candle, gathered up some blankets, and started for the barn. He paused at the door, struck by a sudden thought. “She said she didn’t send you any note about meetin’ her in the greenhouse.” “She’s a liar and an excellent little actress,” Ian said icily, without taking his gaze from the papers. “Tomorrow I’ll think of some way to get her out of here and off my hands.” Something in Ian’s face made him ask, “Why the hurry? You afraid of fallin’ fer her wiles again?” “Hardly.” “Then you must be made of stone,” he teased. “That woman’s so beautiful she’d tempt any man who was alone with her for an hour-includin’ me, and you know I ain’t in the petticoat line at all.” “Don’t let her catch you alone,” Ian replied mildly. “I don’t think I’d mind.” Jake laughed as he left.

Fatmah Hassan Tabashe Sufian, sixty-one years old, married and a mother of four, was woken up on 6 April 1993 at three o’clock in the morning. Soldiers broke into her house, pushed her up against the wall and asked her where her children were; they are asleep, she replied. They woke up her son Saad, thirty years old, kicking him and beating him with their hands and rifle stocks, until he was spitting blood all over the place. Her other son, Ibrahim, was badly beaten, and the B’Tselem researcher who took Fatmah’s evidence testified that long after the incident he could still see signs of ecchymosis – subcutaneous bleeding – on his back. Both sons were taken out to the yard and put against a wall. The soldiers found two toy guns and began slashing the two men with them until the toys broke. Then they gathered everyone in the complex, twenty-seven people, into one room and threw in a shock grenade. Saad and Ibrahim were ordered to empty the cupboard while they were continuously beaten by the soldiers shouting at them, ‘You are Hamas and we are Golani [the name of the military brigade to which they belonged].’ Nor did they spare Fatmah’s old, blind brother who was a hundred years old. He too was abused by the soldiers, who threw mattresses and blankets at him.25 Thus, every April from 1987 until 1993 this was the routine of the collective punishment. But it was not only these three days that mattered. Collective punishment in March–May 1993 robbed 116,000 Palestinian workers of their source of living, bisected the Occupied Territories into four disconnected areas and barred any access to Jerusalem.26 Seen from that perspective, when the Oslo Accord was implemented as a territorial and security arrangement, it was just official confirmation of a policy already in place since 1987.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

Bharata, do not think that I have no sympathy for you in this your predicament. I understand it fully. But, then, my child, no man is allowed to do as he pleases. Man has no freedom. Fate tosses him about in all directions. The game which Fate plays is unpredictable. Nothing lasts in this world. What has been gathered is scattered about. What was once at the top soon reaches the lowest position. Meetings only end in separations and, as for life, it only ends in death. Ripe fruits have but one fear, that of falling down. And even so, man has no fear other than death. Think of a house built sturdily with strong pillars. Even that, in course of time, becomes weak and ancient. Men too become old, lose their power of thinking and death claims them. The night which passes will never come back and the waters of the Yamuna which flow fast, when in flood, towards the sea, will never return. In this world, Bharata, just as the waters on the surface of the earth get less and less, dried constantly by the rays of the sun, man’s life also gets lessened day by day. Your life and mine are fast ebbing away. Think on the Lord, my child. Do not spend your time in the contemplation of another’s life. Death walks with us: and he accompanies us on the longest journey we undertake. The skin gets wrinkled. Hair grows white. Old age makes man weak and helpless. Man delights at the sight of the sun rising and again, the setting sun is pleasing to the eye. But man forgets that every sunrise and every sunset has lessened one’s life on earth by another day. The seasons come and go and each season has a charm of its own. But they come and when they go, they take with them large slices of our lives every time. On the large expanse of the sea two pieces of wood come together. They float together for a while and then they are parted. Even so it is with man and his relationship with life, child, kinsmen, wealth and other possessions. Meetings end only in separation. It is the law of nature. No one is capable of altering the course of Fate. Weeping for one who is dead will not bring him back to life.

BITCH THE POT Tea and gossip go together. At least, that’s the stereotypical view of a tea gathering: a group of women gathered around the teapot exchanging tittle-tattle. As popularity of the beverage imported from China (‘tea’ comes from the Mandarin Chinese cha) increased, it became particularly associated with women, and above all with their tendency to gossip. Francis Grose’s Classical Dictionary of the Vulgar Tongue lists various slang terms for tea, including ‘prattle-broth’, ‘cat-lap’ (‘cat’ being a contemporary slang for a gossipy old woman), and ‘scandal broth’. To pour tea, meanwhile, was not just to ‘play mother’, as one enduring English expression has it, but also to ‘bitch the pot’ – to drink tea was to simply ‘bitch’. At this time a bitch was a lewd or sensual woman as well as a potentially malicious one, and in another nineteenth-century dictionary the phraseology is even more unguarded, linking tea with loose morals as much as loquaciousness: ‘How the blowens [whores] lush the slop. How the wenches drink tea!’ The language of tea had become another vehicle for sexism, and a misogynistic world view in which the air women exchanged was as hot as the beverage they sipped. ‘Bitch party’ and ‘tabby party’ (again the image of cattiness) were the terms of choice for such gossipy gatherings. Men, it seems, were made of stronger stuff, and drank it too. Furthermore, any self-respecting man would ensure his wife and daughters stayed away from tea. The pamphleteer and political writer William Cobbett declared in 1822: The gossip of the tea-table is no bad preparatory school for the brothel. The girl that has been brought up, merely to boil the tea kettle, and to assist in the gossip inseparable from the practice, is a mere consumer of food, a pest to her employer, and a curse to her husband, if any man be so unfortunate as to affix his affections upon her. In the twenty-first century, to ‘spill the T’ has become a firm part of drag culture slang for gossiping. T here may stand for either ‘truth’ or the drink, but either way ‘weak tea’ has come to mean a story that doesn’t quite hold up – and it’s often one told by women. Perhaps it’s time for bitches to make a fresh pot.

(...) the farming districts, the civilized world over, are dependent upon the cities for the gathering of the harvests. Then it is, when the land is spilling its ripe wealth to waste, that the street folk, who have been driven away from the soil, are called back to it again. But in England they return, not as prodigals, but as outcasts still, as vagrants and pariahs, to be doubted and flouted by their country brethren, to sleep in jails and casual wards, or under the hedges, and to live the Lord knows how. It is estimated that Kent alone requires eighty thousand of the street people to pick her hops. And out they come, obedient to the call, which is the call of their bellies and of the lingering dregs of adventure- lust still in them. Slum, stews, and ghetto pour them forth, and the festering contents of slum, stews, and ghetto are undiminished. Yet they overrun the country like an army of ghouls, and the country does not want them. They are out of place. As they drag their squat, misshapen bodies along the highways and byways, they resemble some vile spawn from underground. Their very presence, the fact of their existence, is an outrage to the fresh bright sun and the green and growing things. The clean, upstanding trees cry shame upon them and their withered crookedness, and their rottenness is a slimy desecration of the sweetness and purity of nature. Is the picture overdrawn? It all depends. For one who sees and thinks life in terms of shares and coupons, it is certainly overdrawn. But for one who sees and thinks life in terms of manhood and womanhood, it cannot be overdrawn. Such hordes of beastly wretchedness and inarticulate misery are no compensation for a millionaire brewer who lives in a West End palace, sates himself with the sensuous delights of London's golden theatres, hobnobs with lordlings and princelings, and is knighted by the king. Wins his spurs- God forbid! In old time the great blonde beasts rode in the battle's van and won their spurs by cleaving men from pate to chin. And, after all, it is far finer to kill a strong man with a clean-slicing blow of singing steel than to make a beast of him, and of his seed through the generations, by the artful and spidery manipulation of industry and politics.

You have to go rescue Gabe before he does something foolish. Chetwin is here and they’re near to coming to blows over that stupid race. They’re in the card room.” “Oh, for God’s sake, I can’t believe Foxmoor invited that idiot.” He hurried off. As soon as Oliver disappeared into the house, Celia and Minerva tugged Maria inside, grinning. “Hurry, before he gets back.” They were met by Lord Gabriel and Lord Jarret, who strode up with several young men in tow. “Lord Gabriel!” Maria exclaimed. “Your brother-“ “Yes, I know. And while he’s gone…” He and Jarret introduced the other gentlemen to her. By the time Oliver returned, she’d promised dances to all of his brothers’ friends. Oliver’s frown deepened as he saw Gabe standing there, blithe as could be. He raised an eyebrow at his sister. “Was running me off in search of Chetwin your idea of a joke?” “I got confused, that’s all,” Celia said brightly. “We’ve been introducing Maria around while you were gone.” “Thank you for making her feel welcome,” he said, though he eyed the other gentlemen warily. Then he held out his arm to Maria. “Come, my dear, let me introduce you to our hosts, so we can dance.” “Sorry, old chap.” Gabe said, stepping between them, “but she’s already promised the first dance to me.” Oliver’s gaze swung to her, dark and accusing, “You didn’t.” She stared to feel guilty, then caught herself. What did she have to feel guilty about? He was the one who’d spent last night at a brothel. He was the one who’d been so caught up in his battle with his grandmother that he hadn’t even bothered to ask her for a dance. He’d just assumed that she would give him one, because he’d “paid” for her services. Well, a pox on him. Meeting his gaze steadily, she thrust out her chin. “You never mentioned it. I had no idea you wanted the first dance.” A black scowl formed on his brow. “Then I get the second dance.” “I’m afraid that one’s mine,” Jarret put in. “Indeed, I believe Miss Butterfield is engaged for every single dance. Isn’t that right, gentlemen?” A male swell of assent turned Oliver’s scowl into a glower. “The hell she is.” Mrs. Plumtree slapped his arm with her fan. “Really, Oliver, you must watch your language around young ladies. This is a respectable gathering.” “I don’t care. She’s my fi-“ He caught himself just in time. “Maria came with me. I deserve at least one dance.” “Then perhaps you should have asked for one before she became otherwise engaged,” Celia said with a mischievous smile. Gabe held out his arm to Maria. “Come, Miss Butterfield,” he said in an echo of his older brother’s words, “I’ll introduce you to our hosts.” As she took his arm, he grinned at Oliver. “You’d better start hoping you draw her name in the lottery for the supper waltz, old boy. Because that’s the only way you’re going to get to dance with her tonight.

I am speaking of the evenings when the sun sets early, of the fathers under the streetlamps in the back streets returning home carrying plastic bags. Of the old Bosphorus ferries moored to deserted stations in the middle of winter, where sleepy sailors scrub the decks, pail in hand and one eye on the black-and-white television in the distance; of the old booksellers who lurch from one ϧnancial crisis to the next and then wait shivering all day for a customer to appear; of the barbers who complain that men don’t shave as much after an economic crisis; of the children who play ball between the cars on cobblestoned streets; of the covered women who stand at remote bus stops clutching plastic shopping bags and speak to no one as they wait for the bus that never arrives; of the empty boathouses of the old Bosphorus villas; of the teahouses packed to the rafters with unemployed men; of the patient pimps striding up and down the city’s greatest square on summer evenings in search of one last drunken tourist; of the broken seesaws in empty parks; of ship horns booming through the fog; of the wooden buildings whose every board creaked even when they were pashas’ mansions, all the more now that they have become municipal headquarters; of the women peeking through their curtains as they wait for husbands who never manage to come home in the evening; of the old men selling thin religious treatises, prayer beads, and pilgrimage oils in the courtyards of mosques; of the tens of thousands of identical apartment house entrances, their facades discolored by dirt, rust, soot, and dust; of the crowds rushing to catch ferries on winter evenings; of the city walls, ruins since the end of the Byzantine Empire; of the markets that empty in the evenings; of the dervish lodges, the tekkes, that have crumbled; of the seagulls perched on rusty barges caked with moss and mussels, unϩinching under the pelting rain; of the tiny ribbons of smoke rising from the single chimney of a hundred-yearold mansion on the coldest day of the year; of the crowds of men ϧshing from the sides of the Galata Bridge; of the cold reading rooms of libraries; of the street photographers; of the smell of exhaled breath in the movie theaters, once glittering aϱairs with gilded ceilings, now porn cinemas frequented by shamefaced men; of the avenues where you never see a woman alone after sunset; of the crowds gathering around the doors of the state-controlled brothels on one of those hot blustery days when the wind is coming from the south; of the young girls who queue at the doors of establishments selling cut-rate meat; of the holy messages spelled out in lights between the minarets of mosques on holidays that are missing letters where the bulbs have burned out; of the walls covered with frayed and blackened posters; of the tired old dolmuşes, ϧfties Chevrolets that would be museum pieces in any western city but serve here as shared taxis, huϫng and puϫng up the city’s narrow alleys and dirty thoroughfares; of the buses packed with passengers; of the mosques whose lead plates and rain gutters are forever being stolen; of the city cemeteries, which seem like gateways to a second world, and of their cypress trees; of the dim lights that you see of an evening on the boats crossing from Kadıköy to Karaköy; of the little children in the streets who try to sell the same packet of tissues to every passerby; of the clock towers no one ever notices; of the history books in which children read about the victories of the Ottoman Empire and of the beatings these same children receive at home; of the days when everyone has to stay home so the electoral roll can be compiled or the census can be taken; of the days when a sudden curfew is announced to facilitate the search for terrorists and everyone sits at home fearfully awaiting “the oϫcials”; CONTINUED IN SECOND PART OF THE QUOTE

As this drama played out in Moscow, over two thousand miles to the east in the Siberian city of Krasnoyarsk; six men gathered on the stairs of one of the old communist era apartment blocks.

Most people who follow the old school regarding the post-Reformation have never actually read much or maybe even anything by post-Reformation theologians and preachers. They simply repeat what they were told by their professors in seminary, or what they have read in books that follow the Calvin versus the Calvinists paradigm. The result is a continuing prejudice against these theologians. This is unfortunate because there is a lot that can be learned from studying the writings of these men – both their scholastic academic works, and their sermons and other writings for non-theologians. Through these men too, our Saviour has worked to gather, defend, and preserve his church. For our brothers in the post-Reformation too, we can give thanks to our gracious sovereign God.

Like any rich man he collected statues from Greece, furs from the Danube, jewels and horses from Arabia, unguents and spices from Asia minor. He even had the best of our Athenian coffins despatched to Rome. But he also treasured and preserved sea creatures and old weapons and stones in which shells and beetles had been petrified. All these were laid in cabinets as if they were carved in silver or lapis. Around him he gathered the cleverest men of our age from every city of the empire. Nothing like it has ever been known or imagined, and the ardent already called it the Golden Age, hoping that if it were not, naming it would make it so.

Standing up on the deck just a minute ago, I realized why men and women who have been to war yearn to reunite. Not to tell stories or look at old pictures. Not to laugh or weep. Comrades gather because we long to be with those who once acted their best, who suffered and sacrificed, who were stripped raw, right down to their humanity. I didn’t pick you. You were delivered here by fate. But I know you in a way I know no other. I have never given anyone such trust. As long as I have memory I will think of you all every day and I’m sure that when I leave this world, my last thought will be of you, my family.” A chorus of shouts went up and glasses and bottles were raised high. I tossed down the rum and it seemed to ignite a fire in me. “That’s more words than I’ve ever heard you say at one time,” Stockwell said as he poured me another. “Hi Travis. Is this fine Navy rum of your doing?” “Deuce told me how you sea faring types liked to celebrate, so I thought I’d do what I could to help. Have a nice nap?” “You must be getting old,” a

One morning the Pomo lookouts saw a long boat coming up the lake with: ... [a] pole on the bow with [a] red cloth. And several of them came. Every one of the boats had ten to fifteen men ... The next morning the white warriors went across in their long dugouts. The Indians said they would meet them in peace. So when the whites landed, the Indians went to welcome them but the white man was determined to kill them ... One old lady, a Indian told about what she saw while hiding under a bank in under a cover of hanging tuleys [bulrushes]. She said she saw two white men coming with their guns up in the air and on their guns hung a little girl. They brought it to the creek and threw it in the water. And a little later two more men came in the same manner. This time they had a little boy on the end of their guns and also threw it in the water. A little ways from her she said lay a woman shot through the shoulder. She held her little baby in her arms. Two white men came running torge [toward] the woman and baby. They stabbed the woman and the baby and threw both of them over the bank in to the water. She said she heard the woman say, ‘O my baby;’ she said when they gathered the dead, they found all the little ones were killed by being stabbed, and many of the women were also killed [by] stabbing. She said it took them four or five days to gather up the dead: And the dead were all burnt on the east side of the creek... The next morning the soldiers started for Mendocino County ... The Indians wanted to surrender. But the soldiers did not give them time. The soldiers went in the camp and shot them down as if they were dogs. Some of them escaped by going down a little creek leading to the river. And some of them hid in the brush. And those who hid in the brush most of them were killed ... They killed mostly women and children ...

Obvious choices for the east window: the two bloody bargains on which civilization claimed to be based. The bargain, Rivers though, looking at Abraham and Isaac. The one on which all patriarchal societies were founded. If you, who are young and strong, will obey me, who am old and weak, even to the extent of being prepared to sacrifice your life, then in the course of time you will peacefully inherit, and be able to exact the same obedience from your sons. Only we’re breaking the bargain, Rivers thought. All over northern France, at this very moment, in trenches and dugouts and flooded shell-holes, the inheritors were dying, not one by one, while old men, and women of all ages, gathered together and sang hymns.

But you get tired fast,” I tease, “like old men.” Liam laughs lightly. “I know we seem childish and carefree,” he says, “but we actually do have crazy hours. It’s Friday night, so you can bet that we both haven’t had a full night’s sleep all week.” He yawns loudly. “Okay, I can’t even make it to a motel. I saw a sign for a rest stop a few miles back, and I’ll pull over as soon as I see it. I think Owen has blankets in the trunk.” “A rest stop?” I ask nervously. “Is that safe?” “It’s safer than crashing and dying.” I ponder this for a moment, but as I’m worrying, I feel myself beginning to yawn. I must be getting old, too, for I could also use a nap. When Liam pulls over and parks the car, I am already dozing off. I hear the car door open and close as he moves to the trunk to gather blankets. He opens the door nearest to me and drapes a blanket over my legs.  “Feel free to lie down and get comfortable,” he tells me. “Would it be better for you to come and rest in the backseat?” I offer quietly. “I don’t want to make you uncomfortable,” he says. “I’ll be fine in the front.” He shuts the door and moves back around the car to the driver’s side. Once he gets into the car, he locks the doors and turns the heat up. “Wow, Owen is completely out,” he observes as he tugs a blanket over his friend. “He doesn’t seem to mind sleeping like this. I think I’m tired enough not to care.” I unbuckle my seatbelt and stretch my legs out on the seat. My feet collide with my backpack, and I reach out to lift it and place it on the ground to give myself more room. I begin

I’ve heard the most interesting rumors regarding you and the oh-so-dishy Mr. Haverstein,” Millie said. “I don’t believe dishy is a real word” was all Lucetta could think to respond. Millie waved that away with a flick of her dainty wrist. “I can’t be expected to know all the right words, Lucetta, and you’re stalling.” Lucetta blew out a breath, stirring the bubbles. “What have you heard?” “That you and Mr. Haverstein were caught in a most interesting situation in a storage room of all places, that he tried to save you from drowning twice in his, uh, moat from what I’ve been told, and . . . that he did save you once from a mad goat by the name of Geoffrey. I’ve also heard that you seem to enjoy his company, so much so that there’s been talk of marriage—but you rejected the marriage idea because of mysterious happenings occurring at Ravenwood.” “Bram didn’t save me from drowning twice. He almost caused me to drown both of those times.” “Again . . . stalling.” Tracing a finger through the bubbles, Lucetta took a second to gather her thoughts. “He’s explained away practically all the mysteries surrounding him, which has allowed me to come to the conclusion he’s not insane.” Millie’s eyes turned the size of saucers. “You had reason to doubt his sanity?” “He maintains a dungeon and has a castle where suits of armor go strolling about in the middle of the night—what else was I to conclude?” “A . . . dungeon?” “Yes, but I can’t explain that in any further detail, since the dungeon is part of a rather large secret that Bram has yet to divulge to anyone except his staff—and now me, of course.” Millie settled back in her chair and crossed her arms over her chest. “Fair enough, but . . . tell me this, how do you feel about the man, especially since his sanity is no longer in question?” “That’s a little tricky to answer.” Millie sent her a look that had exasperation stamped all over it. “It is not. And since you’re the one who insisted Harriet and I dwell on exactly what our feelings were for Oliver and Everett just a few months back, I’m going to extend you the same courtesy. So . . . feelings—yours for Mr. Haverstein—what are they?” “He, uh . . . did mention that he’d like to court me.” “Court you?” “Yes, you know, call on me, take me for drives, bring me flowers, and . . . well . . . court me.” “That’s incredibly romantic.” “Well, yes, it is, but . . .” “You don’t want to be courted because you see that as a weakness of being female.” “What?” Millie rolled her eyes. “Lucetta, you and I have been friends for a very long time, and while you never talk about yourself much—as in ever—it’s always been clear to me and Harriet that you’ve got this attitude, if you will, about being a female. It’s one of the reasons I believe you’ve held yourself so distant from any gentleman who has ever shown an interest in you. And, it’s why you’re incredibly wary of men like Bram Haverstein, who clearly—and this is without me even knowing that much about him—is an old-fashioned man, one who enjoys swooping in and saving the damsel in distress.” “There’s that romance novel lover I’ve been missing.” Millie sat forward. “You know I’m right.” “So

One day when I went up there to work, sleepiness overcame me and I lay down on the floor behind the back pew to take a nap. Waking or sleeping (I couldn’t tell which), I saw all the people gathered there who had ever been there. I saw them as I had seen them from the back pew, where I sat with Uncle Othy (who would not come in any farther) while Aunt Cordie sang in the choir, and I saw them as I had seen them (from the back pew) on the Sunday before. I saw them in all the times past and to come, all somehow there in their own time and in all time and in no time: the cheerfully working and singing women, the men quiet or reluctant or shy, the weary, the troubled in spirit, the sick, the lame, the desperate, the dying, the little children tucked into the pews beside their elders, the young married couples full of visions, the old men with their dreams, the parents proud of their children, the grandparents with tears in their eyes, the pairs of young lovers attentive only to each other on the edge of the world, the grieving widows and widowers, the mothers and fathers of children newly dead, the proud, the humble, the attentive, the distracted—I saw them all. I saw the creases crisscrossed on the backs of the men’s necks, their work-thickened hands, the Sunday dresses faded with washing. They were just there. They said nothing, and I said nothing. I seemed to love them all with a love that was mine merely because it included me. When I came to myself again, my face was wet with tears.

Be with me, Beauty, for the fire is dying; My dog and I are old, too old for roving. Man, whose young passion sets the spindrift flying, Is soon too lame to march, too cold for loving. I take the book and gather to the fire, Turning old yellow leaves; minute by minute The clock ticks to my heart. A withered wire, Moves a thin ghost of music in the spinet. I cannot sail your seas, I cannot wander Your cornland, nor your hill-land, nor your valleys Ever again, nor share the battle yonder Where the young knight the broken squadron rallies. Only stay quiet while my mind remembers The beauty of fire from the beauty of embers. Beauty, have pity! for the strong have power, The rich their wealth, the beautiful their grace, Summer of man its sunlight and its flower. Spring-time of man, all April in a face. Only, as in the jostling in the Strand, Where the mob thrusts, or loiters, or is loud, The beggar with the saucer in his hand Asks only a penny from the passing crowd, So, from this glittering world with all its fashion, Its fire, and play of men, its stir, its march, Let me have wisdom, Beauty, wisdom and passion, Bread to the soul, rain when the summers parch. Give me but these, and though the darkness close Even the night will blossom as the rose. -John Masefield, "On growing old

IF THE PROUD PAPER BIRCHES in the forest behind MacAulay’s Lumberyard could speak, they might speak of the young men who gathered there at nightfall on the last Sunday of every month. They might speak of the characters of these young men, of their unyielding resolve, of the marks, the cuts, and the scars on the faces of those who’d spent more time inside the thick manila rope strung waist high around four trees that formed a nearly perfect square—the Maker’s Ring. They might also tell of the young men’s civility, of how matches were seldom interrupted by onlookers because of foul play, and of how boxers in attendance week after week did not present themselves in the ring to injure one another, but to learn from one another, and to learn from themselves. They might tell you that every time one returned to the ring, always he appeared more assured and self-possessed than the last. He threw fewer punches and eluded more. He drew more prolonged breaths, and his feet were ever-lighter; the command of his movement always be-coming more calm and calibrated, the accuracy of his hands more fixed and unambiguous. They might tell of these young men’s fathers, or of these young men’s sons, of how the ground covering their old roots has welcomed the company of young men for generations. They might tell you, if you were listening, any of these things—but surely, they’d tell you of Everett Winter, and of how they missed him.

The Japanese story “Ten Jugs of Wine” exemplifies the difference between just being together on a team and working together as a real team. In the tale, ten old men decide to celebrate the New Year with a big crock of hot sake. Since none of them can provide for all, they each agree to bring one jug of wine for the large heating bowl. On the way to his wine cellar, each old man thinks, “My wine is too valuable to share! No one will know. It’ll never show. It’ll still be fine. I’ll bring a jug of water instead of the wine.” And so when they gather with the jugs they brought, all ten men pour the contents of their jugs ceremoniously into the big bowl and then look sheepishly at one another as they heat and pour hot water for all.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

Charlestown’s most characteristic pastime had long been the reckless sport of “looping.” The young “looper” played by a rigid set of rules. First, he stole a car in downtown Boston. Then he roared into Charlestown, accelerating as he reached City Square, where the District 15 police station stood in a welter of bars, nightclubs, and pool halls. Often he had to take a turn around the square before the first policeman dashed for his patrol car or motorcycle. Then the chase was on: down Chelsea Street to Hayes Square, up the long slope of Bunker Hill Street to St. Francis de Sales’ Church at the crest, then down again, picking up speed, often to 70 or 80 miles per hour, until a screeching left into Sullivan Square took him onto Main Street, where, dodging the stanchions of the El, he roared into City Square again, completing the “loop.” All that remained was to ditch the car before the police caught up. Looping was an initiation rite, proof that a Townie had come of age. But it was something else as well: a challenge flung at authority, a middle finger raised to the powers that be. Before long, looping became a kind of civic spectacle, pitting the Town’s young heroes against the forces of law and order. Plans for a loop circulated well in advance. At the appointed hour, hundreds of men, women, and children gathered along Bunker Hill Street, awaiting the gladiators. When the stolen car came in sight, racing up the long hill, a cheer would rise from the spectators, followed by jeers for the pursuing policemen. The first recorded “loop” was performed in 1925 by a sixteen-year-old daredevil named Jimmy “Speed King” Murphy, but most renowned of all was “Shiner” Sheehan, the teenage son of a federal alcohol agent, whose exploits so electrified the Town that he drew round him a group of young acolytes. Membership in their “Speeders Club” was limited to those who could produce newspaper clippings showing they had bested the police.

The old towns, the ghost towns, no longer belong to men. The desert and the mountains have taken them back, gathered them into their arms and made them one with the trees and brush and rocks.

Education was still considered a privilege in England. At Oxford you took responsibility for your efforts and for your performance. No one coddled, and no one uproariously encouraged. British respect for the individual, both learner and teacher, reigned. If you wanted to learn, you applied yourself and did it. Grades were posted publicly by your name after exams. People failed regularly. These realities never ceased to bewilder those used to “democracy” without any of the responsibility. For me, however, my expectations were rattled in another way. I arrived anticipating to be snubbed by a culture of privilege, but when looked at from a British angle, I actually found North American students owned a far greater sense of entitlement when it came to a college education. I did not realize just how much expectations fetter—these “mind-forged manacles,”2 as Blake wrote. Oxford upholds something larger than self as a reference point, embedded in the deep respect for all that a community of learning entails. At my very first tutorial, for instance, an American student entered wearing a baseball cap on backward. The professor quietly asked him to remove it. The student froze, stunned. In the United States such a request would be fodder for a laundry list of wrongs done against the student, followed by threatening the teacher’s job and suing the university. But Oxford sits unruffled: if you don’t like it, you can simply leave. A handy formula since, of course, no one wants to leave. “No caps in my classroom,” the professor repeated, adding, “Men and women have died for your education.” Instead of being disgruntled, the student nodded thoughtfully as he removed his hat and joined us. With its expanses of beautiful architecture, quads (or walled lawns) spilling into lush gardens, mist rising from rivers, cows lowing in meadows, spires reaching high into skies, Oxford remained unapologetically absolute. And did I mention? Practically every college within the university has its own pub. Pubs, as I came to learn, represented far more for the Brits than merely a place where alcohol was served. They were important gathering places, overflowing with good conversation over comforting food: vital humming hubs of community in communication. So faced with a thousand-year-old institution, I learned to pick my battles. Rather than resist, for instance, the archaic book-ordering system in the Bodleian Library with technological mortification, I discovered the treasure in embracing its seeming quirkiness. Often, when the wrong book came up from the annals after my order, I found it to be right in some way after all. Oxford often works such. After one particularly serendipitous day of research, I asked Robert, the usual morning porter on duty at the Bodleian Library, about the lack of any kind of sophisticated security system, especially in one of the world’s most famous libraries. The Bodleian was not a loaning library, though you were allowed to work freely amid priceless artifacts. Individual college libraries entrusted you to simply sign a book out and then return it when you were done. “It’s funny; Americans ask me about that all the time,” Robert said as he stirred his tea. “But then again, they’re not used to having u in honour,” he said with a shrug.

Kahnawake August 1704 Temperature 75 degrees “What do you mean--your family?” he said. “Joseph, you do not have a family in this terrible place. You have a master. Do not confuse savages who happen to give you food with family.” Joseph’s face hardened. “They are my family. My father is Great Sky. My mother--” The minister lost his temper. “Your father is Martin Kellogg,” he shouted, “with whom I just dined in Montreal. You refer to some savage as your father? I am ashamed of you.” Under his tan, Joseph paled and his Indian calm left him. He was trembling. “My--my father? Alive? You saw him?” “Your father is a field hand for a French family in Montreal. He works hard, Joseph. He has no choice. But you have choices. Have you chosen to abandon your father?” Joseph swallowed and wet his lips. “No.” He could barely get the syllable out. Don’t cry, prayed Mercy. Be an eagle. She fixed her eyes upon him, giving him all her strength, but Mr. Williams continued to destroy whatever strength the thirteen-year-old possessed. “Your father prays for the day you and he will be ransomed, Joseph. All he thinks of is the moment he can gather his beloved family back under his own roof. Is that not also your prayer, Joseph?” Joseph stared down the wide St. Lawrence in the direction of Montreal. He was fighting for composure and losing. Each breath shuddered visibly through his ribs. The Indian men who never seemed to do anything but smoke and lounge around joined them silently. How runty the French looked next to the six-foot Indians; how gaudy and ridiculous their ruffled and buckled clothing. The Indians were not painted and they wore almost nothing. Neither were they armed. And yet they came as warriors. Two of their children were threatened. It could not be tolerated. Tannhahorens put one hand on Joseph’s shoulder and the other on Mercy’s. He was not ordering them around, and yet he did not seem to be protecting them. He was, it dawned on Mercy, comforting them. In Tannhahorens’s eyes, we are Indian children, thought Mercy. Her hair prickled and her skin turned to gooseflesh. She had spent the summer forgetting to be English--and Tannhahorens had spent the summer forgetting the same thing.

Macon grinned as a white-haired man with pale, bushy eyebrows approached. He was wearing a light-colored suit, like most of the men around him, and there was a black string tie at his throat. His blue eyes were gentle as they moved from Steven’s face to Emma’s, and he extended a hand to her. “Hello, Emma,” he said simply. Emma’s gaze shifted to Steven as he was led away roughly, and tears gathered on her lashes, blinding her. She wanted to scream that he was innocent, but she knew that would only make bad matters worse. While a smug Macon watched Steven disappear, the old man smiled at Emma and offered her his handkerchief. “Since my grandson hasn’t troubled himself to introduce us,” he said, with a sour glance at Macon, “I’ll do the honors. I’m Cyrus Fairfax, and now that you’ve joined the family I consider myself your granddaddy.” Emma dried her eyes and squared her shoulders. She would be no use to Steven if she crumpled into a heap of self-pity and despair. “I’m Emma,” she said, even though she realized he already knew that. “And my husband didn’t kill anyone.” “I tend to agree with you,” Cyrus replied, laying his hand lightly on the small of Emma’s back and steering her toward the steps of the platform. “While we’re waiting for the rest of the world to come around to our way of thinking, we’ll get to know each other.” Emma’s gratitude was almost as overwhelming as her despondency. If it hadn’t been for Cyrus’s appearance at the station, she would have been left alone with Macon. And that was a prospect she certainly didn’t relish. Linking

The Bechuanan know not the story of the Zungu of old. Remember him, my people; he caught a lion’s whelp and thought that, if he fed it with the milk of his cows, he would in due course possess a useful mastiff to help him in hunting valuable specimens of wild beats. The cub grew up apparently tame and meek, just like an ordinary domestic puppy; but one day Zungu came home and found, what? It had eaten his children, chewed up two of his wives and, in destroying it, he himself narrowly escaped being mauled. So, if Tauana and his gang of brigands imagine that they shall have rain and plenty under the protection of these marauding wizards from the sea, they will gather some sense before long. ‘Shaka served us just as treacherously. Where is Shaka’s dynasty now? Extinguished, by the very Boers who poisoned my wives and are pursuing us today. The Bechuana are fools to think that these unnatural Kiwas (white men) will return their so-called friendship with honest friendship. Together they are laughing at my misery. Let them rejoice; they need all the laughter they can have today for when their deliverers begin to dose them with the same bitter medicine they prepared for me; when the Kiwas rob them of their cattle, their children and their lands, they will weep their eyes out of their sockets and get left with only their empty throats to squeal in vain for mercy. ‘They will despoil them of the very lands they have rendered unsafe for us; they will entice the Bechuana youths to war and the chase, only to use them as pack-oxen; yea, they will refuse to share with them the spoils of victory. ‘They will turn Becuana women into beasts of burden to drag their loaded wagons to their granaries, while their own bullocks are fattening on their hillside and pining for exercise. They will use the whiplash on the bare skins of women to accelerate their paces and quicken their activities: they shall take Bechuana women to wife and, with them, bread a race of half man and half goblin, and they will deny them their legitimate lobolo. With their cries unheeded, these Bechuana will waste away in helpless fury till the gnome of offspring of such miscegenation rise up against their cruel sires; by that time their mucus will blend with their tears past their chins down to their heels. Then shall come our turn to laugh. [178 – 189]

Then, too, the Ju/wa men had an inherent, almost natural bravery that everyone took entirely for granted. They hunted the world’s most dangerous game with quarter-ounce arrows, they stood off lions and dealt with strangers, all without a shred of the bravado or machismo that so characterizes the men of other societies, including ours. The Ju/wa men simply did what men do without making anything of it, and didn't even think of themselves as brave.

I know that many people including our President insist that it be called the Christmas Season. I’ll be the first in line to say that it works for me however that’s not what it is. We hint at its coming on Halloween when the little tykes take over wandering the neighborhood begging for candy and coins. In this day and age the idea of children wandering the streets threatening people with “Trick or Treat!” just isn’t a good idea. In most cases parents go with them encouraging their offspring’s to politely ask “Anything for Halloween.” An added layer of security occurs when the children are herded into one room to party with friends. It’s all good, safe fun and usually there is enough candy for all of their teeth to rot before they have a chance to grow new ones. Forgotten is the concept that it is a three day observance of those that have passed before us and are considered saints or martyrs. Next we celebrate Thanksgiving, a national holiday (holly day) formally observed in Canada, Liberia, Germany Japan, some countries in the Caribbean and the United States. Most of these countries observe days other than the fourth Thursday of November and think of it as a secular way of celebrating the harvest and abundance of food. Without a hiccup we slide into Black Friday raiding stores for the loot being sold at discounted prices. The same holds true for Cyber Monday when we burn up the internet looking for bargains that will arrive at our doorsteps, brought by the jolly delivery men and women, of FedEx, UPS and USPS. Of course the big days are Chanukah when the Maccabean Revolt against the Seleucid Empire, regained control of Jerusalem. It is a time to gather the family and talk of history and tell stories. Christmas Eve is a time when my family goes to church, mostly to sing carols and distribute gifts, although this usually continued on Christmas day. This is when the term “Merry Christmas” is justified and correct although it is thought that the actual birthday of Christ is in October. The English squeezed another day out of the season, called Boxing Day, which is when the servants got some scraps from the dinner the day before and received a small gift or a dash of money. I do agree that “Xmas” is inappropriate but that’s just me and I don’t go crazy over it. After all, Christmas is for everyone. On the evening of the last day of the year we celebrate New Year’s Evening followed by New Year’s Day which many people sleep through after New Year’s Eve. The last and final day of the Holiday Season is January 6th which Is Epiphany or Three Kings Day. In Tarpon Springs, the Greek Orthodox Priest starts the celebration with the sanctification of the waters followed by the immersion of the cross. It becomes a scramble when local teenage boys dive for the cross thrown into the Spring Bayou as a remembrance of the baptism of Jesus Christ in the Jordan River. This tradition is now over a century old and was first celebrated by the Episcopal Church by early settlers in 1903.

Another bullet hit Hajji Murad in the left side. He lay down in the ditch and again pulled some cotton wool out of his beshmet and plugged the wound. This wound in the side was fatal and he felt that he was dying. Memories and pictures succeeded one another with extraordinary rapidity in his imagination. now he saw the powerful Abu Nutsal Khan, dagger in hand and holding up his severed cheek as he rushed at his foe; then he saw the weak, bloodless old Vorontsov with his cunning white face, and heard his soft voice; then he saw his son Yusuf, his wife Sofiat, and then the pale, red-bearded face of his enemy Shamil with its half-closed eyes. All these images passed through his mind without evoking any feeling within him -- neither pity nor anger nor any kind of desire: everything seemed so insignificant in comparison with what was beginning, or had already begun, within him. Yet his strong body continued the thing that he had commenced. Gathering together his last strength he rose from behind the bank, fired his pistol at a man who was just running towards him, and hit him. The man fell. Then Hajji Murad got quite out of the ditch, and limping heavily went dagger in hand straight at the foe. Some shots cracked and he reeled and fell. Several militiamen with triumphant shrieks rushed towards the fallen body. But the body that seemed to be dead suddenly moved. First the uncovered, bleeding, shaven head rose; then the body with hands holding to the trunk of a tree. He seemed so terrible, that those who were running towards him stopped short. But suddenly a shudder passed through him, he staggered away from the tree and fell on his face, stretched out at full length like a thistle that had been mown down, and he moved no more. He did not move, but still he felt. When Hajji Aga, who was the first to reach him, struck him on the head with a large dagger, it seemed to Hajji Murad that someone was striking him with a hammer and he could not understand who was doing it or why. That was his last consciousness of any connection with his body. He felt nothing more and his enemies kicked and hacked at what had no longer anything in common with him. Hajji Aga placed his foot on the back of the corpse and with two blows cut off the head, and carefully -- not to soil his shoes with blood -- rolled it away with his foot. Crimson blood spurted from the arteries of the neck, and black blood flowed from the head, soaking the grass. Karganov and Hajji Aga and Akhmet Khan and all the militiamen gathered together -- like sportsmen round a slaughtered animal -- near the bodies of Hajji Murad and his men (Khanefi, Khan Mahoma, and Gamzalo they bound), and amid the powder-smoke which hung over the bushes they triumphed in their victory. the nightingales, that had hushed their songs while the firing lasted, now started their trills once more: first one quite close, then others in the distance. It was of this death that I was reminded by the crushed thistle in the midst of the ploughed field.

In a drought-stricken town, a group of old men gather in the town square to pray for rain. One man brings his young son along and asks him to keep quiet while the older men are praying. With a hundred men kneeling with their eyes shut, the boy stands up to look at them. After a while, he leans over to his father, whispering in his ear: ‘Do these men really believe it will rain?’ ‘Of course,’ says his father. ‘These are good, God-fearing men. We’re here because we believe in the power of prayer.’ ‘But, Dad, why then has no one brought an umbrella?

We are in a decade, perhaps an age, when all sorts and conditions of men are rising up to protest (declare against) all sorts and conditions in our human situation. Everywhere, the "have-nots" are challenging the "haves"; the morally awake are prodding the indifferently asleep; the impatient are threatening the patient; both the Left and the Right are attacking the Center; the new thinks, that it despises the old. In a well-worn sense, "whatever is" is wrong. The current traitor is the middle class, and treason is gradually being defined as the liberal view. The choice offered seems to be be either a soma-soaked brotherly "happening" with Whirl as benevolent king or the orderly, albeit vicious, tyranny of Orwell's 1984. Within our own borders the arenas are brimming and booming: inner city ghettos, rural slums, local draft boards, P.T.A. committees, factories exuding smog, churches gathering affluence, campuses and coffee houses, Selma and Cicero, the Mississippi Delta and the cities of Detroit and Newark, nuclear test sites and pornographic paperbacks. Under attack are segregation, the war in Vietnam, control of the universities, inequalities in selective service, Christian hypocrisies, second-class citizenship, white collar culture, poverty, river pollution, and the BOMB.