Hugo Black Quotes

I see black light (his last words)

He fell to the seat, she by his side. There were no more words. The stars were beginning to shine. How was it that the birds sing, that the snow melts, that the rose opens, that May blooms, that the dawns whitens behind the black trees on the shivering summit of the hills? One kiss, and that was all. Both trembled, and they looked at each other in the darkness with brilliant eyes. They felt neither the cool night, nor the cold stone, nor the damp ground, nor the wet grass; they looked at each other, and their hearts were full of thought. They had clasped hands, without knowing it. She did not ask him; did not even think where and how he had managed to get into the garden. It seemed so natural to her that he should be there. From time to time Marius’ knee touched Cosette’s. A touch that thrilled. At times, Cosette faltered out a word. Her soul trembled on her lips like a drop of dew on a flower. Gradually, they began to talk. Overflow succeeded to silence, which is fullness. The night was serene and glorious above their heads. These two beings, pure as spirits, told each other everything, their dreams, their frenzies, their ecstasies, their chimeras, their despondencies, how they had adored each other from afar, how they had longed for each other, their despair when they had ceased to see each other. They had confided to each other in an intimacy of the ideal, which already, nothing could have increased, all that was most hidden and most mysterious in themselves. They told each other, with a candid faith in their illusions, all that love, youth and the remnant of childhood that was theirs, brought to mind. These two hearts poured themselves out to each other, so that at the end of an hour, it was the young man who had the young girl’s soul and the young girl who had the soul of the young man. They interpenetrated, they enchanted, they dazzled each other. When they had finished, when they had told each other everything, she laid her head on his shoulder, and asked him: "What is your name?" My name is Marius," he said. "And yours?" My name is Cosette.

God is behind everything, but everything hides God. Things are black, creatures are opaque. To love a being is to render that being transparent.

Large, heavy, ragged black clouds hung like crape hammocks beneath the starry cope of the night. You would have said that they were the cobwebs of the firmament.

Though we chisel away as best we can at the mysterious block from which our life is made, the black vein of destiny continually reappears.

Do not forget, do not ever forget, that you have promised me to use the money to make yourself an honest man.' Valjean, who did not recall having made any promise, was silent. The bishop had spoken the words slowly and deliberately. He concluded with a solemn emphasis: Jean Valjean, my brother, you no longer belong to what is evil but to what is good. I have bought your soul to save it from black thoughts and the spirit of perdition, and I give it to God.

Nothing can be sadder or more profound than to see a thousand things for the first and last time. To journey is to be born and die each minute...All the elements of life are in constant flight from us, with darkness and clarity intermingled, the vision and the eclipse; we look and hasten, reaching out our hands to clutch; every happening is a bend in the road...and suddenly we have grown old. We have a sense of shock and gathering darkness; ahead is a black doorway; the life that bore us is a flagging horse, and a veiled stranger is waiting in the shadows to unharness us.

The cruel of heart have their own black happiness.

Max is going through my overnight bag when I get back to Wink Hotel. My favorite part about this is that he doesn't stop when I walk in the room. "Hey," he says. He pulls out my black Hugo Boss dress hirt, then holds it up to his nose and sniffs loudly. "Dude. Stop." I pull the shirt from his hands and toss it on the bed. "I just love your scent," he says in a chick voice. "You and everyone else, my friend.

Ah, yes. So that people won’t know you’re a lesbian.” I hated being called a lesbian. Not because I thought there was anything wrong with loving a woman, mind you. No, I’d come to terms with that a long time ago. But Celia only saw things in black and white. She liked women and only women. And I liked her. And so she often denied the rest of me. She liked to ignore the fact that I had truly loved Don Adler once. She liked to ignore the fact that I had made love to men and enjoyed it. She liked to ignore it until the very moment she decided to be threatened by it. That seemed to be her pattern. I was a lesbian when she loved me and a straight woman when she hated me.

Don't panic, but we've got an audience." Clary turned her head. Perched on a nearby tree branch was Hugo, watching them beadily from bright black eyes. So the sound she'd heard had been wings rather than demented passion. That was disappointing.

The real threat to society is darkness. Humanity is our common lot. All men are made of the same clay. There is no difference, at least here on earth, in the fate assigned to us. We come of the same void, inhabit the same flesh, are dissolved in the same ashes. But ignorance infecting the human substance turns it black, and that incurable blackness, gaining possession of the soul, becomes Evil.

Red, for the blood of angry men, black, for the night that will finally end.

Carve as we will the mysterious block of which our life is made, the black vein of destiny constantly reappears in it.

Jean Valjean, my brother, you no longer belong to evil, but to good. It is your soul that I buy from you; I withdraw it from black thoughts and the spirit of perdition, and I give it to God.

Slowly he took out the clothes in which, ten years beforem Cosette had left Montfermeil; first the little dress, then the black scarf, then the great heavy child's shoes Cosette could still almost have worn, so small was her foot, then the vest of very thich fustian, then the knitted petticoat, the the apron with pockets, then the wool stockings.... Then his venerable white head fell on the bed, this old stoical heart broke, his face was swallowed up, so to speak, in Cosette's clothes, and anybody who had passed along the staircase at that moment would have heard irrepressible sobbing.

We chip away as best we can at the mysterious block of marble our lives are made of- in vain; the black vein of destiny always reappears.

Wine, for serious drunks, enjoys only a limited success. There is, concerning inebriation, black magic and white magic; wine is only white magic.

And that is how a self-seeking hotchpotch distorts and debases the very finest social schemes. It is the black vein in white marble; it gets everywhere, appears under your chisel at any moment without warning. Your statue has to be redone.

To travel is to be born and to die at every instant; perhaps, in the vaguest region of his mind, he did make comparisons between the shifting horizon and our human existence: all the things of life are perpetually fleeing before us; the dark and bright intervals are intermingled; after a dazzling moment, an eclipse; we look, we hasten, we stretch out our hands to grasp what is passing; each event is a turn in the road, and, all at once, we are old; we feel a shock; all is black; we distinguish an obscure door; the gloomy horse of life, which has been drawing us halts, and we see a veiled and unknown person unharnessing amid the shadows.

In vain we chisel, as best we can, the mysterious block of which our life is made, the black vein of destiny reappears continuously.

There are two stages - living on little, and living on nothing. They are like two rooms, the first dark, the second pitch-black.

Only when we are truly lost are we free to choose our own path.

Hardly had the light been extinguished, when a peculiar trembling began to affect the netting under which the three children lay. It consisted of a multitude of dull scratches which produced a metallic sound, as if claws and teeth were gnawing at the copper wire. This was accompanied by all sorts of little piercing cries. The little five-year-old boy, on hearing this hubbub overhead, and chilled with terror, jogged his brother's elbow; but the elder brother had already shut his peepers, as Gavroche had ordered. Then the little one, who could no longer control his terror, questioned Gavroche, but in a very low tone, and with bated breath:-- "Sir?" "Hey?" said Gavroche, who had just closed his eyes. "What is that?" "It's the rats," replied Gavroche. And he laid his head down on the mat again. The rats, in fact, who swarmed by thousands in the carcass of the elephant, and who were the living black spots which we have already mentioned, had been held in awe by the flame of the candle, so long as it had been lighted; but as soon as the cavern, which was the same as their city, had returned to darkness, scenting what the good story-teller Perrault calls "fresh meat," they had hurled themselves in throngs on Gavroche's tent, had climbed to the top of it, and had begun to bite the meshes as though seeking to pierce this new-fangled trap. Still the little one could not sleep. "Sir?" he began again. "Hey?" said Gavroche. "What are rats?" "They are mice." This explanation reassured the child a little. He had seen white mice in the course of his life, and he was not afraid of them. Nevertheless, he lifted up his voice once more. "Sir?" "Hey?" said Gavroche again. "Why don't you have a cat?" "I did have one," replied Gavroche, "I brought one here, but they ate her." This second explanation undid the work of the first, and the little fellow began to tremble again. The dialogue between him and Gavroche began again for the fourth time:-- "Monsieur?" "Hey?" "Who was it that was eaten?" "The cat." "And who ate the cat?" "The rats." "The mice?" "Yes, the rats." The child, in consternation, dismayed at the thought of mice which ate cats, pursued:-- "Sir, would those mice eat us?" "Wouldn't they just!" ejaculated Gavroche. The child's terror had reached its climax. But Gavroche added:-- "Don't be afraid. They can't get in. And besides, I'm here! Here, catch hold of my hand. Hold your tongue and shut your peepers!

What precipices are sloth and pleasure! To do nothing is a sorry resolve to take; are you aware of that? To live in indolence on the goods of others, to be useless, that is to say, injurious! This leads straight to the depths of misery. Woe to the man who would be a parasite! He will become vermin! Ah, it does not please you to work! Ah, you have but one thought--to drink well, to eat well, and sleep well. You will drink water; you will eat black bread; you will sleep on a plank, with fetters riveted to your limbs, and you will feel their cold touch at night on your flesh!

Humanity is identity. All men are made of the same clay. There is no difference, here below, at least, in predestination. The same shadow in front, the same flesh in the present, the same ashes afterwards. But ignorance, mingled with the human paste, blackens it. This incurable blackness takes possession of the interior of a man and is there converted into evil.

He fell to the seat, she by his side. There were no more words. The stars were beginning to shine. How was it that their lips met? How is it that the birds sing, the the snow melts, that the rose opens, that May blooms, that the dawn whitens behind the black trees on the shivering summit of the hills?

Humanity is identity. All men are made of the same clay. No difference, here below at least, in predestination. The same darkness before, the same flesh during, the same ashes after. But when ignorance is mixed with human dough, it blackens it. This incurable blackness takes over man’s insides and there turns into evil… Destroy the dark hold, Ignorance, and you destroy the mole, Crime.

Madame Victurnien sometimes saw her passing, from her window, noticed the distress of "that creature" who, "thanks to her," had been "put back in her proper place," and congratulated herself. The happiness of the evil-minded is black.

In 1937, Supreme Court Justice Hugo Black would observe, with grim dismay, that, over the course of fifty years, “only one half of one percent of the Fourteenth Amendment cases that came before the court had anything to do with African Americans or former slaves, while over half of the cases were about protecting the rights of corporations.

In a vast space left free between the crowd and the fire, a young girl was dancing. Whether this young girl was a human being, a fairy, or an angel, is what Gringoire, sceptical philosopher and ironical poet that he was, could not decide at the first moment, so fascinated was he by this dazzling vision. She was not tall, though she seemed so, so boldly did her slender form dart about. She was swarthy of complexion, but one divined that, by day, her skin must possess that beautiful golden tone of the Andalusians and the Roman women. Her little foot, too, was Andalusian, for it was both pinched and at ease in its graceful shoe. She danced, she turned, she whirled rapidly about on an old Persian rug, spread negligently under her feet; and each time that her radiant face passed before you, as she whirled, her great black eyes darted a flash of lightning at you. All around her, all glances were riveted, all mouths open; and, in fact, when she danced thus, to the humming of the Basque tambourine, which her two pure, rounded arms raised above her head, slender, frail and vivacious as a wasp, with her corsage of gold without a fold, her variegated gown puffing out, her bare shoulders, her delicate limbs, which her petticoat revealed at times, her black hair, her eyes of flame, she was a supernatural creature.

God is behind all things, but all things conceal God. Objects are black and humans are opaque. To love a person is to render them transparent

Other rights, even the most basic, are illusory if the right to vote is undermined. —Justice Hugo Black, 1964

There exist crab-like souls which are continually retreating towards the darkness, retrograding in life rather than advancing, employing experience to augment their deformity, growing-incessantly worse, and becoming more and more impregnated with an ever-augmenting blackness

He fell to the seat, she by his side. There no more words. The stars were beginning to shine. How was it that their lips met? How is it that the birds sing, the the snow melts, that the rose opens, that May blooms, that the dawn whitens behind the black trees on the shivering summit of the hills?

I DON’T WANT TO DO this,” Celia said. She was wearing a tailored black dress with a deep-V neckline. It was the kind of dress I could never wear out of the house or I’d be picked up on a prostitution charge.

I know how it feels for people to assume things about you, to prescribe a label for you based on how you appear to them. I have spent my life trying to explain to people that while I look black, I am biracial. I have spent my life knowing the importance of allowing people to tell you who they are instead of reducing them to labels.

The driver, a black silhouette upon his box, whipped up his bony horses. Icy silence in the coach. Marius, motionless, his body braced in the corner of the carriage, his head dropping down upon his breast, his arms hanging, his legs rigid, appeared to await nothing now but a coffin; Jean Valjean seemed made of shadow, and Javert of stone.

Shall we continue to raise our eyes to heaven? is the luminous point which we distinguish there one of those which vanish? The ideal is frightful to behold, thus lost in the depths, small, isolated, imperceptible, brilliant, but surrounded by those great, black menaces, monstrously heaped around it; yet no more in danger than a star in the maw of the clouds.

And I got an idea. I took Celia’s hand and turned us around. “Wave to the crowd,” I said, smiling. “Like we’re the goddamn queens of England.” Celia smiled brightly and did exactly as I did. We stood there, in black and green, redhead and blonde, one of us all ass and the other all tits, waving to the crowd as if we ruled them. Ruby and Joy were nowhere to be seen. And the crowd roared for us.

What was he doing during the trip? What was he thinking about? As he had during the morning, he watched the trees go by, the thatched roofs, the cultivated fields, and the dissolving views of the countryside that change at every turn of the road. Scenes like that are sometimes enough for the soul, and almost eliminate the need for thought. To see a thousand objects for the first and last time, what could be more profoundly melancholy? Traveling is a constant birth and death. It may be that in the murkiest part of his mind, he was drawing a comparison between these changing horizons and human existence. All aspects of life are in perpetual flight before us. Darkness and light alternate: after a flash, an eclipse; we look, we hurry, we stretch out our hands to seize what is passing; every event is a turn in the road; and suddenly we are old. We feel a slight shock, everything is black, we can make out a dark door, the gloomy horse of life that was carrying us stops, and we see a veiled and unknown form that turns him out into the darkness. (pg. 248)

Only a free and unrestrained press can effectively expose deception in government. And paramount among the responsibilities of a free press is the duty to prevent any part of the government from deceiving the people and sending them off to distant lands to die of foreign fevers and foreign shot and shell.

And if I’m being honest, there is something very inspiring about having a black woman running things. As a biracial woman myself—light brown skin and dark brown eyes courtesy of my black father, an abundance of face freckles courtesy of my white mother—Frankie makes me feel more sure that I can one day run things, too.

Wave to the crowd,” I said, smiling. “Like we’re the goddamn queens of England.” Celia smiled brightly and did exactly as I did. We stood there, in black and green, redhead and blonde, one of us all ass and the other all tits, waving to the crowd as if we ruled them. Ruby and Joy were nowhere to be seen. And the crowd roared for us.

On emerging from that black and deformed thing which is called the galleys, the Bishop had hurt his soul, as too vivid a light would have hurt his eyes on emerging from the dark. The future life, the possible life which offered itself to him henceforth, all pure and radiant, filled him with tremors and anxiety. He no longer knew where he really was. Like

CHAPTER I—THE HISTORY OF A PROGRESS IN BLACK GLASS TRINKETS

We stood there, in black and green, readhead and blonde, waving to the crowd as if we ruled them.

Laws are made to protect the trusting as well the suspicious. - Hugo L. Black

The greatest happiness of life is the conviction that we are loved; loved for ourselves, or rather, loved in spite of ourselves. —VICTOR HUGO

When the eye sees blackness, the mind sees trouble.

When the eye sees black, the heart sees trouble.

For it is always the first day for a mother who has lost her child. That grief never grows old. The mourning weeds may wear out and fade; the heart stays black.

The happiness of the evil minded is black.

The happiness of the evil-minded is black.

But I have seen more than that,’ said he, ‘for Hugo Baskerville passed me upon his black mare, and there ran mute behind him such a hound of hell as God forbid should ever be at my heels.

Darkness makes the brain giddy. Man needs light. Whoever plunges into the opposite of day feels his heart chilled. When the eye sees blackness, the mind sees trouble. In an eclipse, in night, in the sooty darkness, there is an anxiety even to the strongest. Nobody walks alone at night in the forest without trembling. Darkness and trees, two formidable depths - a reality of chimeras appears in the indistinct distance. The Inconceivable outlines itself a few steps from you with a spectral clearness. You see floating in space or in your brain something strangely vague and unseizable as the dreams of sleeping flowers. There are fierce phantoms in the horizon. You breathe in the odours of the great black void. You are afraid, and tempted to look behind you. The hollowness of night, the haggardness of all things, the silent profiles that fade away as you advance, the obscure dishevelments, angry clumps, livid pools, the gloomy reflected in the funeral, the sepulchral immensity of silence, the possible unknown beings, the swaying of mysterious branches, the frightful twistings of the trees, long spires of shivering grass - against all this you have no defence. There is no bravery which does not shudder and feel the nearness of anguish. You feel something hideous as if the soul were amalgamating with the shadow. This penetration of the darkness is inexperessibly dismal for a child. Forests are apocalypses; and the beating of the wings of a little soul makes an agonising sound under their monstrous vault.

Supreme Court Justice Hugo Black, another powerful Democratic leader, was known as a defender of civil rights during his three decades on the Supreme Court. But what many do not know is that Justice Black was a prominent and secretive member of the KKK. He supposedly resigned membership in 1925, but it was later discovered that he was subsequently welcomed back into the Klan and given a lifetime membership.

In 1937, Supreme Court Justice Hugo Black would observe, with grim dismay, that, over the course of fifty years, “only one half of one percent of the Fourteenth Amendment cases that came before the court had anything to do with African Americans or former slaves, while over half of the cases were about protecting the rights of corporations.”63 Rights guaranteed to the people were proffered, instead, to corporations.

I waited for the moment when he would resume his task of blood. The position was a strange one: he had already tried to kill me and failed, to prove that he was white; and now he was going to murder me to show that he was black.

They were about the same age, but thirty-five years might have been forty-five if Mamma’s face had been a place for measuring time, while Coletta’s might have been twenty-five. You saw four children in Mamma’s face, you even saw Hugo there; you saw centuries of worry, ages of toil, aeons of work and distress. There was no record of children upon the face of Coletta Drigo, nor of worry, nor of distress; instead you saw a rare nuance of youth to maturity; you saw excitement; you saw great cities, happy times, the whole wonderful world; and, above all, her beauty, black hair, black eyes, the dark whitish skin. You were sure that if she had a pet it wasn’t a dog but a cat, a Siamese cat.

A white woman and a black man in the early ’80s, neither of their families being particularly thrilled with the arrangement. We moved around a lot before my father died, trying to find a neighborhood where my parents felt at ease, at home.

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

There exist crab-like souls which are continually retreating towards the darkness, retrograding in life rather than advancing, employing experience to augment their deformity, growing incessantly worse, and becoming more and more impregnated with an ever-augmenting blackness.

He was filled with sad thoughts; at times he looked upwards into the air, like a person who is weary of waiting. Great black clouds, heavy, torn, split, hung like crape hammocks beneath the starry dome of night. One would have pronounced them spiders' webs of the vault of heaven.

All was black. Nothing was to be distinguished. A sound of foam was audible; but the river could not be seen. At moments, in that dizzy depth, a gleam of light appeared, and undulated vaguely, water possessing the power of taking light, no one knows whence, and converting it into a snake.

The point which we consider it our duty to note is, that outside of and beyond his faith, as it were, the Bishop possessed an excess of love. In was in that quarter, quia multum amavit,—because he loved much—that he was regarded as vulnerable by "serious men," "grave persons" and "reasonable people"; favorite locutions of our sad world where egotism takes its word of command from pedantry. What was this excess of love? It was a serene benevolence which overflowed men, as we have already pointed out, and which, on occasion, extended even to things. He lived without disdain. He was indulgent towards God's creation. Every man, even the best, has within him a thoughtless harshness which he reserves for animals. The Bishop of D—— had none of that harshness, which is peculiar to many priests, nevertheless. He did not go as far as the Brahmin, but he seemed to have weighed this saying of Ecclesiastes: "Who knoweth whither the soul of the animal goeth?" Hideousness of aspect, deformity of instinct, troubled him not, and did not arouse his indignation. He was touched, almost softened by them. It seemed as though he went thoughtfully away to seek beyond the bounds of life which is apparent, the cause, the explanation, or the excuse for them. He seemed at times to be asking God to commute these penalties. He examined without wrath, and with the eye of a linguist who is deciphering a palimpsest, that portion of chaos which still exists in nature. This revery sometimes caused him to utter odd sayings. One morning he was in his garden, and thought himself alone, but his sister was walking behind him, unseen by him: suddenly he paused and gazed at something on the ground; it was a large, black, hairy, frightful spider. His sister heard him say:—

On emerging from that black and deformed thing which is called the galleys, the Bishop had hurt his soul, as too vivid a light would have hurt his eyes on emerging from the dark. The future life, the possible life which offered itself to him henceforth, all pure and radiant, filled him with tremors and anxiety.

I love the fire, my dear lord. Not for the trivial reason that fire warms the feet or cooks our soup, but because it has sparks. Sometimes I pass whole hours in watching the sparks. I discover a thousand things in those stars which are sprinkled over the black background of the hearth. Those stars are also worlds.

And he, was he really the same man? He, the poor man, was rich; he, the abandoned, had a family; he, the despairing, was marrying Cosette. It seemed to him that he had passed through a tomb, that he had gone into it black and had come out white. And in this tomb, the others had remained. At certain moments, all these

Looking at this picture, I am struck by how beautiful my parents were together. James and Angela. I know what it cost them to build a life, to have me. A white woman and a black man in the early ’80s, neither of their families being particularly thrilled with the arrangement. We moved around a lot before my father died, trying to find a neighborhood where my parents felt at ease, at home. My mother didn’t feel welcome in Baldwin Hills. My father didn’t feel comfortable in Brentwood. I was in school before I met another person who looked like me. Her name was Yael. Her father was Dominican, and her mother was from Israel. She liked to play soccer. I liked to play dress-up. We could rarely agree on anything. But I liked that when someone asked her if she was Jewish, she said, “I’m half Jewish.” No one else I knew was half something. For so long, I felt like two halves. And then my father died, and I felt like I was one-half my mother and one-half lost. A half that I feel so torn from, so incomplete without. But looking at this picture now, the three of us together in 1986, me in overalls, my father in a polo, my mother in a denim jacket, we look like we belong together. I don’t look like I am half of one thing and half of another but rather one whole thing, theirs. Loved.

Esme turns. The wind steals her hair, flipping it above her head, streaking it over her face. There is the girl, sitting as Esme knew she would be, in the sand, legs crossed. She is watching her with that slightly anxious frown of hers. But no, Esme is wrong. She is not watching her, she is looking past her, towards the horizon. She is, Esme sees, thinking of the lover. This girl is remarkable to her. She is a marvel. From all her family—her and Kitty and Hugo and all the other babies and her parents—from all of them, there is only this girl. She is the only one left. They have all narrowed down to this black-haired girl sitting on the sand, who has no idea that her hands and her eyes and the tilt of her head and the fall of her hair belong to Esme’s mother. We are all, Esme decides, just vessels through which identities pass: we are lent features, gestures, habits, then we hand them on. Nothing is our own. We begin in the world as anagrams of our antecedents.

This chamber was not one of those which are harassed by the feather-duster, the pope’s head brush, and the broom. The dust rested tranquilly there. Persecution of the spiders was not organized there. A fine web, which spread far and wide, and was very black and ornamented with dead flies, formed a wheel on one of the window-panes.

This druid feeling I get in the woods’s so thrilling it makes me want to crap, so I dug a hole with a flat stone inside a clump of mitten-leafed shrubs. I pulled down my cacks and squatted. It’s ace shitting outside like a caveman. Let go, thud, subtle crinkle on dry leaves. Squatted craps come out smoother than craps in bogs. Crap’s peatier and steamier in open air, too. (My one fear is bluebottles flying up my arsehole and laying eggs in my lower intestine. Larvae’d hatch and get to my brain. My cousin Hugo told me it actually happened to an American kid called Akron Ohio.) “Am I normal,” I said aloud just to hear my voice, “talking to myself in a wood like this?” A bird so near it might’ve perched on a curl of my ear musicked a flute in a jar. I quivered to own such an unownable thing. If I could’ve climbed into that moment, that jar, and never ever left, I would’ve done. But my squatting calves were aching, so I moved. The unownable bird took fright and vanished down its tunnel of twigs and nows.

One day over lunch in 1958, a law clerk asked out of the blue, “Mr. Justice, why did you join the Klan?” A painfully awkward silence fell over the lunch table. Clerks rarely ask justices personal questions. They never ask embarrassing personal questions. According to one of the other clerks there, “It was eerie. We just stared straight ahead. Those few seconds seemed like hours.”46 Then Hugo Black broke the silence. Laughing at his membership in, and reliance on, a terrorist organization responsible for the torture and murder of countless Americans, Black smiled. “Why, son,” he said, “if you wanted to be elected to the Senate in Alabama in the 1920s, you’d join the Klan too.

It was not dawn, it was daybreak; a delightful and stern moment. A few constellations here and there in the deep, pale azure, the earth all black, the heavens all white, a quiver amid the blades of grass, everywhere the mysterious chill of twilight. A lark, which seemed mingled with the stars, was carolling at a prodigious height, and one would have declared that that hymn of pettiness calmed immensity.

Looking at this picture, I am struck by how beautiful my parents were together. James and Angela. I know what it cost them to build a life, to have me. A white woman and a black man in the early ’80s, neither of their families being particularly thrilled with the arrangement. We moved around a lot before my father died, trying to find a neighborhood where my parents felt at ease, at home. My mother didn’t feel welcome in Baldwin Hills. My father didn’t feel comfortable in Brentwood

This girl is remarkable to her. She is a marvel. From all her family—her and Kitty and Hugo and all the other babies and her parents—from all of them, there is only this girl. She is the only one left. They have all narrowed down to this black-haired girl sitting on the sand, who has no idea that her hands and her eyes and the tilt of her head and the fall of her hair belong to Esme’s mother. We are all, Esme decides, just vessels through which identities pass: we are lent features, gestures, habits, then we hand them on. Nothing is our own. We begin in the world as anagrams of our antecedents.

This girl is remarkable to her. She is a marvel. From all her family — her and Kitty and Hugo and all the other babies and her parents — from all of them, there is only this girl. She is the only one left. They have all narrowed down to this black-haired girl sitting on the sand, who has no idea that her hands and her eyes and the tilt of her head and the fall of her hair belong to Esme's mother. We are all, Esme decides, just vessels through which identities pass: we are lent features, gestures, habits, then we hand them on. Nothing is our own. We begin in the world as anagrams of our antecedents.

The poor fugitive had exchanged his reindeer-skin garments for a full suit of black, left at the Spladgest by a famous Throndhjem grammarian, who drowned himself in despair because he could not find out why "Jupiter" changed to " Jovis" in the genitive. His wooden shoes gave place to a stout pair of postilion boots, whose owner had been killed by his horses, in which his slender shanks had so much spare room that he could not have walked without the aid of half a truss of hay. The huge wig of an elegant young Frenchman, slain by thieves just outside the city gates, concealed his bald pate and floated over his sharp, crooked shoulders.

When I met him, as we fell in love, I remember thinking that the fact that he was white made things easier because I knew he would never tell me I wasn't black enough. I think of Evelyn the first time she heard her maid speaking Spanish. I remember thinking the fact that he wasn't that well read meant he would never think I was a bad writer. I think of Celia telling Evelyn she wasn't a good actress. I remember thinking that the fact that I was clearly the more attractive one made me feel better, because I thought it meant he'd never leave. I think about how Don treated Evelyn despite her being, arguably, the most beautiful woman in the world.

The first symptom of true love in a young man is timidity; in a young girl, boldness. This is surprising, yet nothing is more simple. It is the two sexes tending to approach each other and assuming, each the other’s qualities. That day, Cosette’s glance drove Marius beside himself, and Marius’ glance set Cosette to trembling. Marius went away confident, and Cosette uneasy. From that day forth, they adored each other. The first thing that Cosette felt was a confused and profound melancholy. It seemed to her that her soul had become black since the day before. She no longer recognized it. The whiteness of soul in young girls, which is composed of coldness and gayety, resembles snow. It melts in love, which is its sun. Cosette did not know what love was. She had never heard the word uttered in its terrestrial sense. She did not know what name to give to what she now felt. Is any one the less ill because one does not know the name of one’s malady? She loved with all the more passion because she loved ignorantly. She did not know whether it was a good thing or a bad thing, useful or dangerous, eternal or temporary, allowable or prohibited; she loved. She would have been greatly astonished, had any one said to her: ‘You do not sleep? But that is forbidden! You do not eat? Why, that is very bad! You have oppressions and palpitations of the heart? That must not be! You blush and turn pale, when a certain being clad in black appears at the end of a certain green walk? But that is abominable!’ She would not have understood, and she would have replied: ‘What fault is there of mine in a matter in which I have no power and of which I know nothing?’ It turned out that the love which presented itself was exactly suited to the state of her soul. It was admiration at a distance, the deification of a stranger. It was the apparition of youth to youth, the dream of nights become a reality yet remaining a dream, the longed-for phantom realized and made flesh at last, but having as yet, neither name, nor fault, nor spot, nor exigence, nor defect; in a word, the distant lover who lingered in the ideal, a chimaera with a form. Any nearer and more palpable meeting would have alarmed Cosette at this first stage, when she was still half immersed in the exaggerated mists of the cloister. She had all the fears of children and all the fears of nuns combined. The spirit of the convent, with which she had been permeated for the space of five years, was still in the process of slow evaporation from her person, and made everything tremble around her. In this situation he was not a lover, he was not even an admirer, he was a vision. She set herself to adoring Marius as something charming, luminous, and impossible. As extreme innocence borders on extreme coquetry, she smiled at him with all frankness. Every day, she looked forward to the hour for their walk with impatience, she found Marius there, she felt herself unspeakably happy, and thought in all sincerity that she was expressing her whole thought when she said to Jean Valjean:— ‘What a delicious garden that Luxembourg is!’ Marius and Cosette were in the dark as to one another. They did not address each other, they did not salute each other, they did not know each other; they saw each other; and like stars of heaven which are separated by millions of leagues, they lived by gazing at each other. It was thus that Cosette gradually became a woman and developed, beautiful and loving, with a consciousness of beauty and in ignorance of love.

What is more melancholy and profound than to see a thousands objects for the first and the last time? To travel is to be born and to die at every instant; perhaps, in the vaguest region of his mind, he did make comparisons between the shifting horizon and our human existence: all the things of life are perpetually feeling before us; the dark and bright intervals are intermingled; after a dazzling moment, an eclipse; we look, we hasten, we stretch out our hands to grasp what is passing; each event is a turn in the road, and all at once, we are old; we feel a shock; all is black; we distinguish an obscure door; the gloomy horse of life, which has been drawing us halts, and we see a veiled and unknown person unharnessing amid the shadows.

As there is no appearance of daylight, what is to be done during the night? It occurred to me that I would arise and examine, by my lamp, the wails of my cell. They are covered with writings, with drawings, fantastic figures, and names which mix with and efface each other. It would appear that each prisoner had wished to leave behind him some trace here at least. Pencil, chalk, charcoal, — black, white, grey letters; sometimes deep carvings upon the stone. If my mind were at ease, I could take an interest in this strange book, which  is developed page by page, to my eyes, on each stone of this dungeon. I should like to recompose these fragments of thought; to trace a character for each name; to give sense and life to these mutilated inscriptions, — these dismembered phrases.

Danny’s Song” by Kenny Loggins “Reminder” by Mumford & Sons “Barton Hollow” by The Civil Wars “Like a Bridge Over Troubled Waters” by Simon and Garfunkel “I and Love and You” by The Avett Brothers “Make You Feel My Love” by Adele “Can’t Break Her Fall” by Matt Kearney  “Stillborn” by Black Label Society “Come On Get Higher” by Matt Nathanson “I Won’t Give Up” by Jason Mraz “This Girl” by City & Colour “My Funny Valentine” by Ella Fitzgerald “Dream a Little Dream of Me” by Ella Fitzgerald and Louis Armstrong “Stormy Blues” by Billie Holiday “I would be Sad” by The Avett Brothers “Hello, I’m Delaware” by City & Colour “99 Problems” by Hugo (originally written and performed by Jay-Z) “It’s Time” by Imagine Dragons “Let It Be Me” by Ray LaMontagne “Rocketship” by Guster “Don’t Drink The Water” by Dave Matthews Band “Blackbird” by The Beatles

There are marble-workers at the Barrière du Maine, and painters and workers in the sculptors' studios. They're keen, on the whole, but inclined to blow hot and cold. I don't know what's got into them recently. They seem to have lost interest, they spend their whole time playing dominoes. It's important for someone to go and talk to them, and talk bluntly. Their place is the Café Richefeu and they're always there between twelve and one. It needs a puff of air to brighten up those members. I was going to ask that dreamy character, Marius, but he doesn't come here any more. So I need someone for the Barrière du Maine, and I've no one to send." "There's me," said Grantaire. "I'm here." "You?" "Why not?" "You'll go out and preach republicanism, rouse up the half-hearted in the name of principle?" "Why shouldn't I?" "Would you be any good at it?" "I'd quite like to try," said Grantaire. "But you don't believe in anything?" "I believe in you." "Grantaire, do you really want to do me a service?" "Anything you like — I'd black your boots." "Then keep out of our affairs. Stick to your absinthe.

Nevertheless, in certain respects and in certain places, despite philosophy, despite progress, the spirit of the cloister lingers on, in the middle of the nineteenth century, and a bizarre new outbreak of asceticism now astounds the civilized world. The persistence of antiquated institutions in perpetuating themselves is like the stubbornness of stale scent clinging to your hair, the urgency of spoiled fish clamouring to be eaten, the oppression of childish garb expecting to clothe the adult, and the tenderness of corpses wanting to come back to kiss the living. 'Ungrateful wretch!' says the garment. 'I protected you in bad weather. Why will you have nothing more to do with me?' 'I come from the open sea,' says the fish. 'I was a rose,' says the perfume. 'I loved you,' says the corpse. 'I civilized you,' says the convent. There is only one answer to this: once upon a time. To dream of the indefinite protraction of defunct things and of embalmment as a way of governing mankind, to restore ravaged dogmas, regild shrines, patch up cloisters, re-bless reliquaries, revitalize superstitions, refuel fanaticisms, replace the handles on holy-water sprinklers and on sabres, recreate monasticism and militarism, to believe in the salvation of society by the multiplication of the parasites, to force the past on the present - this seems strange. Still, there are theorists who propound these theories. Such theorists, and they are intelligent people, have a very simple method: they put a gloss on the past, a gloss they call 'social order', 'divine right', 'morality', 'family', 'respect for elders', 'ancient authority', 'sacred tradition', 'legitimacy', 'religion', and they go about shouting, 'Look! Take this, honest people.' This logic was known to the ancients The haruspices practiced it. They rubbed a black heifer with chalk and said, 'It's white.' We ourselves respect the past in certain instances and in all cases grant it clemency, provided it consents to being dead. If it insists on being alive, we attack and try to kill it. Superstitions, bigotries, false pieties, prejudices, these spectres, for all that they are spectres, cling to life. They have teeth and nails in their vaporousness, and they must be tackled head-on, and war must be waged against them, and it must be waged constantly. For it is one of the fates of humanity to be doomed to eternal battle against phantoms. Shades are difficult to throttle and destroy.

The crystallized opposition of the segregationists was not unexpected; but we had only dimly foreseen the resistance that came from another quarter. Victor Hugo has spoken of the "madmen of moderation" who are "un-paving hell." The descendants of Hugo's moderates appeared in the fall of 1963, bearing banners inscribed with the message: Order Before Justice. For the most part, these moderates counted themselves as friends of the civil-rights movement; certainly they were in no sense moral bedfellows of the forces of segregation and violence. But they were now wrestling with a logic that an earlier, more passive, movement had never forced them to question. They had long settled on a simple compromise, one easy to accept and to live with. They could countenance token changes, and they had always believed these would make the Negro content. They were not asking him to stay in his old ghetto. They were ready to build a brand-new ghetto for him with a small exit door for a few. But the breath of the new movement chilled them. The Negro was insisting upon the mass application of equality to jobs, housing, education and social mobility. He sought a full life for a whole people. These moderates had come some distance in step with the thundering drums, but at the point of mass application they wanted the bugle to sound a retreat.

The darkness was bewildering. Man requires light. Whoever buries himself in the opposite of day feels his heart contract. When the eye sees black, the heart sees trouble. In an eclipse in the night, in the sooty opacity, there is anxiety even for the stoutest of hearts. No one walks alone in the forest at night without trembling. Shadows and trees—two formidable densities. A chimerical reality appears in the indistinct depths. The inconceivable is outlined a few paces distant from you with a spectral clearness. One beholds floating, either in space or in one's own brain, one knows not what vague and intangible thing, like the dreams of sleeping flowers. There are fierce attitudes on the horizon. One inhales the effluvia of the great black void. One is afraid to glance behind him, yet desirous of doing so. The cavities of night, things grown haggard, taciturn profiles which vanish when one advances, obscure dishevelments, irritated tufts, livid pools, the lugubrious reflected in the funereal, the sepulchral immensity of silence, unknown but possible beings, bendings of mysterious branches, alarming torsos of trees, long handfuls of quivering plants,—against all this one has no protection. There is no hardihood which does not shudder and which does not feel the vicinity of anguish. One is conscious of something hideous, as though one's soul were becoming amalgamated with the darkness.

In the second week, more people appeared. Esme met a missionary couple returning to a place called Wells-next-the-Sea. ‘It’s next to the sea,’ the lady said, and Esme smiled and thought she must remember that, to tell Kitty later. She saw them both glance at the black band round her arm, then look away. They told her about the huge beach that stretched out below the town and how Norfolk was full of houses made of pebbles. They had never been to Scotland, they said, but they had heard it was very beautiful. They bought her some lemonade and sat with her on deck-chairs while she drank it. ‘My baby brother,’ Esme found herself saying, as she swirled the ice in the bottom of the glass, ‘died of typhoid.’ The lady put her hand to her throat, then rested it on Esme’s arm. She said she was very sorry. Esme didn’t mention that her ayah had also died, or that they had buried Hugo in the churchyard in the village and that this bothered her, that he was being left behind in India while they all went to Scotland, or that her mother hadn’t spoken to her or looked at her since. ‘I didn’t die,’ Esme said, because this still puzzled her, still kept her awake in her narrow bunk. ‘Even though I was there.’ The man cleared his throat. He gazed out to the lumped, greenish line of what he’d told Esme was the coast of Africa. ‘You will have been spared,’ he said, ‘for a purpose. A special purpose.’ Esme looked up from her empty glass and studied his face in wonder. A purpose. She had a special purpose ahead of her. His dog-collar was startling white against the brown of his neck, his mouth set in a serious downturn. He said he would pray for her.

The persistence of superannuated institutions in striving to perpetuate themselves is like the obstinacy of a rancid odour clinging to the hair; the pretension of spoiled fish that insists on being eaten, the tenacious folly of a child's garment trying to clothe a man, or the tenderness of a corpse returning to embrace the living. "Ingrates!" exclaims the garment. "I shielded you in weakness. Why do you reject me now?" "I come from the depths of the sea," says the fish; "I was once a rose," cries the odour; "I loved you," murmurs the corpse; "I civilized you," says the convent. To this there is but one reply; "In the past." To dream of the indefinite prolongation of things dead and the government of mankind by embalming; to restore dilapidated dogmas, regild the shrines, replaster the cloisters, reconsecrate the reliquaries, revamp old superstitions, replenish fading fanaticism, put new handles in worn-out sprinkling brushes, reconstitute monasticism; to believe in the salvation of society by the multiplication of parasites; to foist the past upon the present, all this seems strange. There are, however, advocates for such theories as these. These theorists, men of mind too, in other things, have a very simple process; they apply to the past a coating of what they term divine right, respect for our forefathers, time-honored authority, sacred tradition, legitimacy; and they go about, shouting, "Here! take this, good people!" This logic was familiar to the ancients; their soothsayers practised it. Rubbing over a black heifer with chalk, they would exclaim, "She is white" Bos cretatus. As for ourselves, we distribute our respect, here and there, and spare the past entirely, provided it will but consent to be dead. But, if it insists upon being alive, we attack it and endeavor to kill it. Superstitions, bigotries, hypocrisies, prejudices, these phantoms, phantoms though they are, are tenacious of life; they have teeth and nails in their shadowy substance, and we must grapple with them, body to body, and make war upon them and that, too, without cessation; for it is one of the fatalities of humanity to be condemned to eternal struggle with phantoms. A shadow is hard to seize by the throat and dash upon the ground.

He felt it. Misery, we must insist, had been good to him. Poverty in youth, when it succeeds, is so far magnificent that it turns the whole will towards effort, and the whole soul towards aspiration. Poverty strips the material life entirely bare, and makes it hideous; thence arise inexpressible yearnings towards the ideal life. The rich young man has a hundred brilliant and coarse amusements, racing, hunting, dogs, cigars, gaming, feasting, and the rest; busying the lower portions of the soul at the expense of its higher and delicate portions. The poor young man must work for his bread; he eats; when he has eaten, he has nothing more but reverie. He goes free to the play which God gives; he beholds the sky, space, the stars, the flowers, the children, the humanity in which he suffers, the creation in which he shines. He looks at humanity so much that he sees the soul, he looks at creation so much that he sees God. He dreams, he feels that he is great; he dreams again, and he feels that he is tender. From the egotism of the suffering man, he passes to the compassion of the contemplating man. A wonderful feeling springs up within him, forgetfulness of self, and pity for all. In thinking of the numberless enjoyments which nature offers, gives, and gives lavishly to open souls, and refuses to closed souls, he, a millionaire of intelligence, comes to grieve for the millionaires of money. All hatred goes out of his heart in proportion as all light enters his mind. And then is he unhappy? No. The misery of a young man is never miserable. The first lad you meet, poor as he may be, with his health, his strength, his quick step, his shining eyes, his blood which circulates warmly, his black locks, his fresh cheeks, his rosy lips, his white teeth, his pure breath, will always be envied by an old emperor. And then every morning he sets about earning his bread; and while his hands are earning his living, his backbone is gaining firmness, his brain is gaining ideas. When his work is done, he returns to ineffable ecstasies, to contemplation, to joy; he sees his feet in difficulties, in obstacle, on the pavement, in thorns, sometimes in the mire; his head is in the light. He is firm, serene, gentle, peaceful, attentive, serious, content with little, benevolent; and he blesses God for having given him these two estates which many of the rich are without; labour which makes him free, and thought which makes him noble. This is what had taken place in Marius.

He went straight to ‘his alley,’ and when he reached the end of it he perceived, still on the same bench, that wellknown couple. Only, when he approached, it certainly was the same man; but it seemed to him that it was no longer the same girl. The person whom he now beheld was a tall and beautiful creature, possessed of all the most charming lines of a woman at the precise moment when they are still combined with all the most ingenuous graces of the child; a pure and fugitive moment, which can be expressed only by these two words,— ‘fifteen years.’ She had wonderful brown hair, shaded with threads of gold, a brow that seemed made of marble, cheeks that seemed made of rose-leaf, a pale flush, an agitated whiteness, an exquisite mouth, whence smiles darted like sunbeams, and words like music, a head such as Raphael would have given to Mary, set upon a neck that Jean Goujon would have attributed to a Venus. And, in order that nothing might be lacking to this bewitching face, her nose was not handsome— it was pretty; neither straight nor curved, neither Italian nor Greek; it was the Parisian nose, that is to say, spiritual, delicate, irregular, pure,— which drives painters to despair, and charms poets. When Marius passed near her, he could not see her eyes, which were constantly lowered. He saw only her long chestnut lashes, permeated with shadow and modesty. This did not prevent the beautiful child from smiling as she listened to what the white-haired old man was saying to her, and nothing could be more fascinating than that fresh smile, combined with those drooping eyes. For a moment, Marius thought that she was another daughter of the same man, a sister of the former, no doubt. But when the invariable habit of his stroll brought him, for the second time, near the bench, and he had examined her attentively, he recognized her as the same. In six months the little girl had become a young maiden; that was all. Nothing is more frequent than this phenomenon. There is a moment when girls blossom out in the twinkling of an eye, and become roses all at once. One left them children but yesterday; today, one finds them disquieting to the feelings. This child had not only grown, she had become idealized. As three days in April suffice to cover certain trees with flowers, six months had sufficed to clothe her with beauty. Her April had arrived. One sometimes sees people, who, poor and mean, seem to wake up, pass suddenly from indigence to luxury, indulge in expenditures of all sorts, and become dazzling, prodigal, magnificent, all of a sudden. That is the result of having pocketed an income; a note fell due yesterday. The young girl had received her quarterly income. And then, she was no longer the school-girl with her felt hat, her merino gown, her scholar’s shoes, and red hands; taste had come to her with beauty; she was a well-dressed person, clad with a sort of rich and simple elegance, and without affectation. She wore a dress of black damask, a cape of the same material, and a bonnet of white crape. Her white gloves displayed the delicacy of the hand which toyed with the carved, Chinese ivory handle of a parasol, and her silken shoe outlined the smallness of her foot. When one passed near her, her whole toilette exhaled a youthful and penetrating perfume.

Freedom is the absence of influence.

You have to understand what it’s like when you live with somebody who’s controlling. They’re clever. I don’t know if they plan their every move, or whether it just comes naturally. In Hugo’s case he never shouted, called me names or hit me. If somebody locks you in a cellar for days without water, or gives you a regular black eye, you know without a shadow of a doubt that you are being abused. But when somebody appears to be considerate, never raises their voice and appears to have your every interest in mind, how can that possibly be abuse?

What was Hugo like? Physically, you mean? During the Jennie years he was a lean, bony man. His hair was black and unfashionably long. He had dark eye sockets in which lived two restless black eyes. My, that sounds good. Maybe I should be writing this book. He looked like a British schoolboy, with his hair flopping down over his forehead. He had shifty eyes, not out of guilt, but out of curiosity. His mind was always clicking away while his eyes darted about. His posture was bad; his mother never taught him to stand up straight. That’s one advantage of a Jewish upbringing, you know, having good posture.

Our neighbor, Hugo du Toit, was a very handsome Afrikaner, who, with his two sisters, was a close friend of Louis Botha, the first Prime Minister of the Union of South Africa, and also a close friend of General Jan Christiaan Smuts, the Prime Minister of the Union of South Africa from 1919 until 1924. He became a South African military leader during World War II. Although some accuse Smuts of having started apartheid, he later stood against it and was a force behind the founding of the United Nations. He is still considered one of the most eminent Afrikaners ever…. At his expansive farm house, Hugo had autographed photos of both men on his study wall. Parties were frequently held at my grandparents’ home and the thought of roasted turkeys and potatoes which Cherie had prepared, brings back warm memories of a delightful era, now lost forever.” The Colonial History of South Africa For many years South Africa was occupied primarily by Dutch farmers known as Boers who had first arrived in the Cape of Good Hope in 1652 when Jan van Riebeeck established the Dutch East India Company and later by British settlers who arrived in the Cape colony after the Napoleonic wars in the 1820’s, on board the sailing ships the Nautilus and the Chapman. For the most part the two got along like oil and water. After 1806, some of the Dutch-speaking settlers left the Cape Colony and trekked into the interior where they established the Boer Republics. There were many skirmishes between them, as well as with the native tribes. In 1877 after the First Boer War between the Dutch speaking farmers and the English, the Transvaal Boer republic was seized by Britain. Hostilities continued until the Second Boer War erupted in October of 1899, costing the British 22,000 lives. The Dutch speaking farmers, now called Afrikaners, lost 7,000 men and having been overrun by the English acknowledged British sovereignty by signing the peace agreement, known as the “Treaty of Vereeniging,” on May 31, 1902. Although this thumbnail sketch of South African history leaves much unsaid, the colonial lifestyle continued on for the privileged white ruling class until the white, pro-apartheid National Party, was peacefully ousted when the African National Congress won a special national election. Nelson Mandela was elected as the first black president on May 9, 1994. On May 10, 1994, Mandela was inaugurated as The Republic of South Africa's new freely elected President with Thabo Mbeki and F.W. De Klerk as his vice-presidents.

Separation of church and state,” as we now popularly understand it, is a much more modern invention; to be precise, it comes from a 1947 Supreme Court opinion by Justice Hugo Black. Justice Black would later go on, in 1962, to declare prayer in public schools unconstitutional (Engel v. Vitale). But it was that 1947 opinion, Everson v. Board of Education, that laid the legal groundwork.

Everyone’s dying, sweetheart. You’re dying, I’m dying, that guy is dying.” She points to a middle-aged man walking a fluffy black dog. He hears her, sees her finger aimed at him, and realizes who it is that’s speaking. The effect on his face is something like a triple take.

Draining public swimming pools to avoid integration received the official blessing of the U.S. Supreme Court in 1971. The city council in Jackson, Mississippi, had responded to desegregation demands by closing four public pools and leasing the fifth to the YMCA, which operated it for whites only. Black citizens sued, but the Supreme Court, in Palmer v. Thompson, held that a city could choose not to provide a public facility rather than maintain an integrated one, because by robbing the entire public, the white leaders were spreading equal harm. “There was no evidence of state action affecting Negroes differently from white,” wrote Justice Hugo Black. The Court went on to turn a blind eye to the obvious racial animus behind the decision, taking the race neutrality at face value. “Petitioners’ contention that equal protection requirements were violated because the pool-closing decision was motivated by anti-integration considerations must also fail, since courts will not invalidate legislation based solely on asserted illicit motivation by the enacting legislative body.” The d

Javert remained for some moments motionless, gazing at this opening of the darkness, and considered the invisible with an intentness which resembled attention. All at once he took off his hat and placed it on the brink of the quay. A moment after a tall, black figure, which any belated passer-by might have taken at a distance for a ghost, appeared standing on the parapet, stooped towards the Seine, then drew itself up, and fell straight into the darkness. There was a dull splash, and the shadows alone were in the secret of this obscure form which had disappeared beneath the waters.