Mediterranean Travel Quotes

Everyone knows the story of the traveler in Naples who saw twelve beggars lying in the sun (it was before the days of Mussolini), and offered a lira to the laziest of them. Eleven of them jumped up to claim it, so he gave it to the twelfth. this traveler was on the right lines. But in countries which do not enjoy Mediterranean sunshine idleness is more difficult, and a great public propaganda will be required to inaugurate it. I hope that, after reading the following pages, the leaders of the YMCA will start a campaign to induce good young men to do nothing. If so, I shall not have lived in vain.

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

After he had sailed around the Mediterranean in 1869, Mark Twain said that travel was “fatal to prejudice, bigotry, and narrow-mindedness.” Neuroscientists have been trying for years to pin down what it is about travel that alters us, how it effects mental change. Neural pathways become ingrained, automatic, if they operate only by habit. They are highly attuned to alterations, to novelty. New sights, sounds, languages, tastes, smells stimulate different synapses in the brain, different message routes, different webs of connection, increasing our neuroplasticity. Our brains have evolved to notice differences in our environment: it’s how we’re alerted to predators, to potential danger. To be sensitive to change, then, is to ensure survival.

If there’s an eighth wonder of the world, I would suggest lavender. Not only is it beautiful to the eye and heavenly to the nose, it also is said to have antiseptic and anti-inflammatory properties and research suggests it may be useful in treating anxiety, insomnia, and depression. And it’s a wonderful addition to—ta-da—COOKIES! Mom always kept a large wooden wine barrel filled with lavender next to the back porch so she could grab a handful of lavender flowers whenever the mood struck her. She made lavender sachets to hang in the closets and added lavender to her rose potpourri. We regularly had lavender lemonade or lavender muffins and often some lavender flowers were identifiable in a lamb stew or as a garnish for steaks. All part of our Mediterranean lifestyle.

After he had sailed around the Mediterranean in 1869, Mark Twain said that travel was ‘fatal to prejudice, bigotry, and narrow-mindedness’.

Had his room been facing west he would have noted the sparkling twenty-five-mile vista to the sea which looks almost like the Mediterranean. He would have noted how the streets of L.A. undulate over short hills as though a finger is poking the landscape from underneath. How laid over this crosshatch are streets meandering on the diagonal creating a multitude of ways to get from one place to another by traveling along the hypotenuse. These are the avenues of the tryst which enable Acting Student A to travel the eighteen miles across town to Acting Student B's garage apartment in nine minutes flat after a hot-blooded phone call at midnight. Had he been facing seaward on a balcony overlooking the city the writer might have heard drifting out of a tiny apartment window the optimistic voice of a shower singer imbued with the conviction that this is a place where it is possible to be happy.

According to Architectural Digest, big mansions surrounded by vast estate gardens and thoroughbred horse farms are really good places to live. According to Town & Country, strands of fat pearls are lustrous. According to Travel & Leisure, a private yacht anchored in the sunny Mediterranean is relaxing.

One wishes to go on. On this great river one could glide forever-and here we discover the definition of bliss, salvation, Heaven, all the old Mediterranean dreams: a journey from wonder to wonder, drifting through eternity into ever-deeper, always changing grandeur, through beauty continually surpassing itself: the ultimate Homeric voyage.

Here, then, was a model for Urban’s vision of the Church at large: centralized, expansionist, alive to the possibilities of popular devotion, particularly when they involved long-distance travel, integrated with the priorities and even the families of secular kings, and thoroughly approving of attacks on the forces of Islam in the Mediterranean theater.

He peeled the towel that imprisoned us away and let it fall. I felt it slide softly off my backside, and I felt, too, his rising excite¬ment, hard, erect, pressing against me. My nipples were erect, straining, aching, pressed against his strong warm damp chest, the tangle and pattern of his hair. He was a beast, an animal. My excitement was rising again, to match his. It was as if my heart were about to burst or to flip flop, breathless, into a dark abyss. “Of course, you are crazy, my darling, but, then, so am I.” He kissed me and his oh-so-clever hands seized my waist, tighten¬ing, and then sneaking up my backside, pulling me, pressing me closer, into him. He kissed me again, and his lips moved down my neck to my shoulder and then to my breasts. “Oh,” I said, “Oh.” He bent over me, kissing my collarbone and then my breasts, carefully, slowly, his hands traveling down my back, and over my backside; suddenly, he was on his knees, kissing the whorl of 101 my belly button; then he was forcing me open, gently, gently, his tongue exploring caressing, devouring … “Oh …” I exhaled a deep, shuddering breath. I tipped on the very edge. He bit me, gently. Oooooh! He pulled in the reins, the bit and bridle, of the frisky frothing filly that I had become; this sudden halt made me wilder, crazier; then, once again, he brought me, trembling, up to the very, very edge of the cliff – of orgasm, of loss of self. Then he pulled me back. I blinked and trembled. Around the two of us, there was a whole world, a whole universe. It seemed too vivid to be real, like the backdrop in an opera. Venus was brighter and lower now. The sky had turned deep indigo. One by one, stars appeared.

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

Most of these maps were of the Mediterranean and the Black Sea. But maps of other areas survived. These included maps of the Americas and maps of the Arctic and Antarctic seas. It becomes clear that the ancient voyagers traveled from pole to pole. Unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored the coasts of Antatica when its coasts were free of ice. It is clear, too, that they had an instrument of navigation for accurately finding the longitudes of places that was far superior to anything posessed by the peoples of ancient, medieval, or modern times until the second half of the 18th Century.

I had forgotten to bring anything to read with me, so I passed the time waiting for my pizza by staring thoughtfully at the emptiness around me, sipping a glass of water and making up Scandinavian riddles – Q. How many Swedes does it take to paint a wall? A. Twenty-seven. One to do the painting and twenty-six to organize the spectators. Q. What does a Norwegian do when he wants to get high? A. He takes the filter off his cigarette. Q. What is the quickest way in Sweden of getting the riot police to your house? A. Don’t take your library book back on time. Q. There are two staples in the Swedish diet. One is the herring. What is the other? A. The herring. Q. How do you recognize a Norwegian on a Mediterranean beach? A. He’s the one in the snowshoes.

At a time when travel is for many easy and anodyne, their voyages through the Sahara, the Balkans or across the Mediterranean – on foot, in the holds of wooden fishing boats and on the backs of land cruisers – are almost as epic as those of classical heroes such as Aeneas and Odysseus. I’m wary of drawing too strong a link, but there are nevertheless obvious parallels. Just as both those ancient men fled a conflict in the Middle East and sailed across the Aegean, so too will many migrants today. Today’s Sirens are the smugglers with their empty promises of safe passage; the violent border guard a contemporary Cyclops. Three millennia after their classical forebears created the founding myths of the European continent, today’s voyagers are writing a new narrative that will influence Europe, for better or worse, for years to come.

Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it.

Colin was silent for a long moment. It hadn’t ever occurred to him that he enjoyed his writing; it was just something he did. He did it because he couldn’t imagine not doing it. How could he travel to foreign lands and not keep a record of what he saw, what he experienced, and perhaps most importantly, what he felt? But when he thought back, he realized that he felt a strange rush of satisfaction whenever he wrote a phrase that was exactly right, a sentence that was particularly true. He distinctly remembered the moment he’d written the passage Penelope had read. He’d been sitting on the beach at dusk, the sun still warm on his skin, the sand somehow rough and smooth at the same time under his bare feet. It had been a heavenly moment—full of that warm, lazy feeling one can truly only experience in the dead of summer (or on the perfect beaches of the Mediterranean), and he’d been trying to think of the exact right way to describe the water. He’d sat there for ages—surely a full half an hour—his pen poised above the paper of his journal, waiting for inspiration. And then suddenly he’d realized the temperature was precisely that of slightly old bathwater, and his face had broken into a wide, delighted smile. Yes, he enjoyed writing. Funny how he’d never realized it before.

The choice of 'eastern Europe' as a frame of reference requires a word of explanation. The term is used here in a provisional manner and indeed a rather arbitrary one, with the lower-case form intended to underline this. The travellers set out from places that stretch from Kiev to Rijeka, and from Gdansk to Crete. The eastern Europe that they represent includes the lands that lie between the Baltic in the north and the Mediterranean in the south; between Russia in the east and Italy, Austria and Germany in the west. These boundaries were set in part by the limits of the possible: had resources permitted, accounts by travellers from the Baltic countries or by Austrian Germans, among others, might equally well have been included here. My aim has been to assemble a representative selection of travel writings from this region: the anthology includes accounts from some twenty languages, by more than one hundred authors, written over a period of more than 450 years, beginning in the sixteenth century and finishing with a book published in 2004. The writers travel to Ireland in the west, to Istanbul in the east—and any number of places in between. But why group these particular east European travels through Europe together, in a single volume? The answer lies partly in eastern Europe's relationship to the idea of Europe itself.

Yet why should Chinese, Indians, Muslims and Spaniards – who belonged to very different cultures that failed to agree about much of anything – nevertheless share the belief in gold? Why didn’t it happen that Spaniards believed in gold, while Muslims believed in barley, Indians in cowry shells, and Chinese in rolls of silk? Economists have a ready answer. Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it.

Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it. Similarly, the fact that another person believes in cowry shells, or dollars, or electronic data, is enough to strengthen our own belief in them, even if that person is otherwise hated, despised or ridiculed by us. Christians and Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something. For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

Yet why should Chinese, Indians, Muslims and Spaniards – who belonged to very different cultures that failed to agree about much of anything – nevertheless share the belief in gold? Why didn’t it happen that Spaniards believed in gold, while Muslims believed in barley, Indians in cowry shells, and Chinese in rolls of silk? Economists have a ready answer. Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it. Similarly, the fact that another person believes in cowry shells, or dollars, or electronic data, is enough to strengthen our own belief in them, even if that person is otherwise hated, despised or ridiculed by us. Christians and Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something. For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

On the map the southern part of the Peloponnese looks like a misshapen tooth fresh torn from its gum with three peninsulas jutting southwards in jagged and carious roots. The central prong is formed by the Tayegtus mountains, which from their northern foothills in the heart of the Morea to their storm-beaten southern point, Cape Matapan, are roughly a hundred miles long. About half their length - seventy five miles on their western and forty five on their eastern flank and measuring fifty miles across - projects tapering into the sea. This is the Mani. As the Taygetus range towers to eight thousand feet at the centre , subsiding to north and south in chasm after chasm, these distances as the crow flies can with equanimity be trebled and quadrupled and sometimes, when reckoning overland, multiplied tenfold. Just as the inland Taygetus divides the Messenian from the Laconian plain, its continuation, the sea-washed Mani, divides the Aegean from the Ionian, and its wild cape, the ancient Taenarus and the entrance to Hades, is the southernmost point of Greece. Nothing but the bleak Mediterranean, sinking below to enormous depths, lies between this spike of rock and the African sands and from this point the huge wall of the Taygetus, whose highest peaks bar the bare and waterless inferno of rock. The Taygetus rolls in peak after peak to its southernmost tip, a huge pale grey bulk with nothing to interrupt its monotony.

In fact, it might be more accurate to speak of “le Sardegne,” as in plural, instead of “la Sardegna,” a singular entity, with a singu- lar culture or set of ways. The “fundamental misunderstanding” in the Mediterranean, as historian Abulafia wrote in The Great Sea, was the illusive search for some sense of unity and clarity in such a place. Instead, he suggested, “we should note diversity,” among the shores in a “constant state of flux.

One map, titled “Mediterranean without Borders,” by French cartographer Sabine Réthoré, turns our view ninety degrees to the right, the “west” facing up—imagine North Africa to the left and Europe into Turkey to the right with equal stature, the Levant stretching to Egypt at the bottom, and the Rock of Gibraltar at top. Our perspective shifts, the Mediterranean Sea unfolding almost like a lake, the shores mirroring each other along these ancient corridors dotted by islands and waterways. It’s a busy thoroughfare. The Mediterranean is “probably the most vigorous place of interaction,” as eminent historian David Abulafia observed, “between different societies on the face of this planet.” There in the upper reaches, the island of Sardinia sits in the middle, a focal point of entry and inspection. Instead of being on the periphery of empires or a nebulous island west of the Italian mainland, Sardinia is central to the Mediterranean story and a nexus for navigators heading in any direction. The idea of isolation, as one medieval historian would note, no longer appears “tenable.

The second map is of Sardinia itself: the main island with its many islets. It is not a floating green mountain with a defining valley that splices along the south by southwest, as a topographical map would show. Instead, this map is as colorful as a neon strip of nightlife you might download on a cell phone for the latest cultural events. In fact, devised as a geoportal and online app by a volunteer organization called Nurnet in 2013, the map pinpoints the thousands of Neolithic and Bronze Age monuments across the islands with the fanfare of an open museum. As part of Nurnet’s mission to “promote a different image of Sardinia in the world,” the map is nothing less than astounding. If you actually illuminated all of these ancient monuments, from the Neolithic array of Stonehenge-like dolmens and menhir stone formations to the thousands of burial tombs, Bronze Age towers and complexes called nuraghes or nuraghi, the entire island would light up like a prehistoric hotspot. The vastness of the uninterrupted cycles of civilizations and their architectural marvels still standing today would be incomparable with any place in Europe on that first Mediterranean map. The Sardinians call it the “endless museum.

While Sardinian authors, like Giuseppe Cossu in 1799, had been lamenting the oversight of the island’s history and “unfaithful geo- graphic maps” for centuries, there still seemed to be a lingering nar- rative of historical ambivalence, as if the island had been an empty stage until the arrival of Phoenicians and Romans; as if Sardinians had no ancient civilization or role in their own destiny—or, more importantly, as if they had no role in shaping Italy and the worlds be- yond their island. I couldn’t help but wonder if we were missing the most vital parts of the island and its history; that perhaps we needed to understand Sardinia if we were to truly understand the rest of Italy.

The Zionist chapter proper in the country’s history began in 1882, after the outbreak of large-scale pogroms in the Russian Empire (although the term was only invented a few years later). The first settlers called themselves Hovevei Tzion (Lovers of Zion), a network of groups which aspired to forge a Jewish national life in Palestine and, in a significant novelty, to use the reviving Hebrew language rather than Yiddish. In August that year a two-hundred-strong group from the Romanian town of Galatz landed at Jaffa, where they were locked up for weeks before enough cash could be raised to bribe the Turkish police to release them.6 Their goal was a plot of stony land that had been purchased south of Haifa. Laurence Oliphant, an eccentric British traveller and enthusiastic philo-Semite, described the scene shortly afterwards at Zamarin, a malaria-infested hamlet on the southern spur of Mount Carmel overlooking the Mediterranean. It is a remarkably vivid portrayal of two very different sorts of people who were warily making each other’s acquaintance as future neighbours – and enemies: It would be difficult to imagine anything more utterly incongruous than the spectacle thus presented – the stalwart fellahin [peasants], with their wild, shaggy, black beards, the brass hilts of their pistols projecting from their waistbands, their tasselled kufeihahs [keffiyeh headdresses] drawn tightly over their heads and girdled with coarse black cords, their loose, flowing abbas [cloaks], and sturdy bare legs and feet; and the ringleted, effeminate-looking Jews, in caftans reaching almost to their ankles, as oily as their red or sandy locks, or the expression of their countenances – the former inured to hard labour on the burning hillsides of Palestine, the latter fresh from the Ghetto of some Roumanian town, unaccustomed to any other description of exercise than that of their wits, but already quite convinced that they knew more about agriculture than the people of the country, full of suspicion of all advice tendered to them, and animated by a pleasing self-confidence which I fear the first practical experience will rudely belie. In strange contrast with these Roumanian Jews was the Arab Jew who acted as interpreter – a stout, handsome man, in Oriental garb, as unlike his European coreligionists as the fellahin themselves.

Social roost was born when the two were in the mediterranean and had an idea to bring their world travel dining experiences back to the community in which they were born and raised. They joined forces with new york city’s executive chef, susan burdian and the three developed a globally inspired menu from a scratch kitchen that is now served at social roost. Of course, delicious food deserves delicious cocktails. Rob and jason tapped st. Petersburg native max blowers as their lead mixologist. Max developed cocktails around social themes provided by rob and jason to create the ultimate lavish cocktail menu.

The Spanish dictator, General Franco–who was widely believed to be descended from Jews forcibly converted to Christianity in the Fifteenth Century–allowed the emigrants unimpeded transit. Ships crowded with Moroccan Jews travelled again and again, under cover of darkness, from Atlantic and Mediterranean ports in North Africa to France.

A bit playful and a little ironic – as if to emphasise how small yet prominent the Swedish scene was – they had started calling their trio Swedish House Mafia. In the summer they travelled to Ibiza, the party island in the Mediterranean that Filip already knew was the kingdom of heaven and played the clubs there. The pictures on the blog showed Sebastian Ingrosso with a sizeable drink in his hand at the legendary spot Pacha, where they performed with the star David Guetta. Steve Angello sat with a sunhat on the beach and read about himself in the music magazine Mixmag. The dream life.

Isolation filled with loud silence is a writer’s paradise. I wonder how far north toward the Mediterranean must I travel to get there.

Comparing African and Egyptian circumstances also points to other reasons why churches survived in some regions and failed in others. From earliest times, Christianity had developed in the particular social and economic world of the Mediterranean and the Near East, and networks of church organization and mission followed the familiar routes of trade and travel. Also, this social world was founded upon cities, which were the undisputed centers of the institutionalized church. Mediterranean Christianity was founded upon a hierarchical system of metropolitans and bishops based in cities: even the name metropolitan suggests a fundamentally urban system. Over time, though, trade routes changed and some cities lost power or vanished altogether. Between the fifth century and the ninth, these changes had a special effect on the Mediterranean, as sea routes declined in importance and states tended to look more inland, to transcontinental routes within Asia and Africa. This process was accelerated by the impact of plague, particularly during the 540s, and perhaps of climate change. Cities like Carthage and Antioch shrank to nothing, while Damascus and Alexandria lost influence before the new rising stars of Baghdad and Cairo.11 These changes coincided with the coming of Islam rather than being caused by that event, but they had immense religious consequences. Churches that remained wedded to the old social order found themselves in growing difficulty, while more flexible or adaptable organizations succeeded. Nestorians and Jacobites coped well for centuries with an Eastern world centered in Baghdad and looking east into Asia. Initially, too, the old urban framework adapted successfully to the Arab conquest, and Christian bishops made their peace quite easily. Matters were very different, though, when the cities themselves were faced with destruction. By the seventh century, the decline of Carthage and its dependent cities undermined the whole basis of the North African church, and accelerated the collapse of the colonial social order. Once the cities were gone, no village Christians remained to take up the slack. The Coptic Church flourished because its network of monasteries and village churches allowed it to withstand changes in the urban system.

As a phenomenon, this isn’t new. For centuries, Agadez has been an important crossroads for travellers and traders trying to make it through the Sahara. In the Middle Ages, salt and gold merchants picking their way between Timbuktu and the Mediterranean often had to pass through the town. By the fifteenth century, Agadez had its own sultan, its famously imposing mosque, and a knot of winding streets that still exists today.

Philistia had been settled generations earlier when the Mediterranean Sea Peoples had left their habitations in search of new territory and landed on the shores of Canaan. They were not a singular people, but consisted of a variety of Aegean clans; Cherethites, Pelethites, and even Caphtorim, from the island of Caphtor, also known as Crete. These Sea Peoples had quickly established their presence on the coast and immediately launched an invasion of Egypt. They were repelled and so accepted a form of vassalage under the Pharaoh’s authority. They became known collectively as Philistines and maintained a profitable control of the access to shipping routes to the rest of the world, including Egypt, for travel and trade. The land route from Canaan to Egypt eventually was called the Way of the Philistines.

Two hours later, the drawing room converted, the costumes wrapped, the electric-kerosene lamps flickering in a semicircle at their feet, the performers enacted the thirty-minute ode to love and the Mediterranean, Home by the Sea. Miss Charming kept a ferocious grip on her script and gave oily air kisses to Colonel Andrews. Amelia was calm and sweet, melting into her dialogue with Captain East as though into his arms. Jane knelt beside Mr. Nobley, the wounded war captain, as he nearly died, and did her best to sound earnest. Old Jane would’ve run away or laughed self-consciously throughout. New Jane decided to feel as enchanting as Miss Charming and performed each line with relish and passion. It didn’t matter that she wasn’t a very good actress. Mr. Nobley’s character miraculously recovered all the same, leading to the part where he stood and took her hands. They were still cold. He paused, as though trying to remember what came next. He looked. Looked at her. At her and into her. Into her eyes as though he couldn’t bear to look away. And there was a delicious curl in his smile. “I love you,” he said. Zing, thought Jane. It was his line, more or less, though simplified. Stripped of similes and farms and rain and moon and all, it pierced her. She opened her mouth to say her own line but couldn’t remember a single word. And she didn’t want to. He leaned. She leaned. Then Aunt Saffronia, who’d been laughing encouragingly during the parts that were supposed to be sad and clapping gleefully whenever a new character came onstage, now cleared her throat as though intensely uncomfortable. Mr. Nobley hesitated, then kissed Jane’s cheek. His lips were warm, his cheek slightly scratchy. She smiled and breathed him in. At length, the six actors stood side by side, pretending the bright yellow wall of the drawing room opened to a view of the Mediterranean Sea, and said their closing lines. Jane: Trying to sound actress-y. “At last, we are all truly happy.” Miss Charming: Pause. Crinkling of paper. Frantic searching for line. “Indeed.” Amelia: With a shy smile for the tall man beside her. “Our travels are ended.” Captain East: With a manly smile for his lady. “We can rest peacefully in each other’s arms.” Colonel Andrews: As always, with panache! “And no matter where we may roam…” Mr. Nobley: A sigh. “This will always be our home.” His voice unhappy with the line. “By the sea.” And, silence as the audience waited for who knows what--a better ending line? A better play? Colonel Andrews cleared his throat, and Jane inclined her head in a hurried curtsy. “Oh,” Aunt Saffronia said and started the applause. The audience clapped enthusiastically and arhythmically, and the cast bowed, Miss Charming giggling. Jane squinted past the lamps to get her first good look at the audience, now that the play was over and stage fright couldn’t prickle her. Aunt Saffronia, beaming. Mrs. Wattlesbrook, looking for all the world like a proud schoolmarm. Matilda, bored, and a few other servants, equally bored.

Mission work in Algeria is far from being the chief, still less it is the exclusive object of your ambition. The end and aim of our Apostolate is the evangelisation of Africa, of the whole of Africa, of that almost impenetrable interior in whose dark depths are the last hiding places of a most brutal barbarism, where cannibalism still prevails, and slavery in its most degrading forms. To this work you have consecrated yourselves by solemn vow and promise. There is not a single spot along the shores washed by the Mediterranean, the Atlantic, and the Indian Ocean, where we do not find the footsteps of the messengers of God's mercy to the poor degraded sons of Cham. But although in all the countries bordering the Ocean we find numerous bodies of Apostolic Missionaries engaged in spreading the light of the Gospel, far different is it with the interior of the Dark Continent, which has hitherto seemed impossible of access. From time to time individual travellers have tried to penetrate into the depths of this mysterious land, but nearly all have perished in the attempt to. lift the veil which enshrouds those unknown regions.

The brutality of language conceals the banality of thought and, with certain major exceptions, is indistinguishable from a kind of conformism. Cities, once the initial euphoria of discovery had worn off, were beginning to provoke in her a kind of unease. in New York, there was nothing, deep down, that appealed to her in the mixture of puritanism and megalomania that typified this people without a civilization. What helps you live, in times of helplessness or horror? The necessity of earning or kneading, the bread that you eat, sleeping, loving, putting on clean clothes, rereading an old book, the smell of ripe cranberries and the memory of the Parthenon. All that was good during times of delight is exquisite in times of distress. The atomic bomb does not bring us anything new, for nothing is more ancient than death. It is atrocious that these cosmic forces, barely mastered, should immediately be used for murder, but the first man who took it into his head to roll a boulder for the purpose of crushing his enemy used gravity to kill someone. She was very courteous, but inflexible regarding her decisions. When she had finished with her classes, she wanted above all to devote herself to her personal work and her reading. She did not mix with her colleagues and held herself aloof from university life. No one really got to know her. Yourcenar was a singular an exotic personage. She dressed in an eccentric but very attractive way, always cloaked in capes, in shawls, wrapped up in her dresses. You saw very little of her skin or her body. She made you think of a monk. She liked browns, purple, black, she had a great sense of what colors went well together. There was something mysterious about her that made her exciting. She read very quickly and intensely, as do those who have refused to submit to the passivity and laziness of the image, for whom the only real means of communication is the written word. During the last catastrophe, WWII, the US enjoyed certain immunities: we were neither cold nor hungry; these are great gifts. On the other hand, certain pleasures of Mediterranean life, so familiar we are hardly aware of them - leisure time, strolling about, friendly conversation - do not exist. Hadrian. This Roman emperor of the second century, was a great individualist, who, for that very reason, was a great legist and a great reformer; a great sensualist and also a citizen, a lover obsessed by his memories, variously bound to several beings, but at the same time and up until the end, one of the most controlled minds that have been. Just when the gods had ceased to be, and the Christ had not yet come, there was a unique moment in history, between Cicero and Marcus Aurelius, when man stood alone. We know Yourcenar's strengths: a perfect style that is supple and mobile, in the service of an immense learnedness and a disabused, decorative philosophy. We also know her weakness: the absence of dramatic pitch, of a fictional progression, the absence of effects. Writers of books to which the work ( Memoirs of Hadrian ) or the author can be likened: Walter Pater, Ernest Renan. Composition: harmonious. Style: perfect. Literary value: certain. Degree of interest of the work: moderate. Public: a cultivated elite. Cannot be placed in everyone's hands. Commercial value: weak. People who, like her, have a prodigious capacity for intellectual work are always exasperated by those who can't keep us with them. Despite her acquired nationality, she would never be totally autonomous in the US because she feared being part of a community in which she risked losing her mastery of what was so essential to her work; the French language. Their modus vivendi could only be shaped around travel, accepted by Frick, required by Yourcenar.

In the fifth century, Herodotus traveled about the eastern Mediterranean and the Black Sea;

Jesus not only appeared to individuals and small groups, but he also appeared to five hundred people at once, most of whom were still alive at the time of his writing and could be consulted for corroboration. Paul’s letter was to a church, and therefore it was a public document, written to be read aloud. Paul was inviting anyone who doubted that Jesus had appeared to people after his death to go and talk to the eyewitnesses if they wished. It was a bold challenge and one that could easily be taken up, since during the pax Romana travel around the Mediterranean was safe and easy. Paul could not have made such a challenge if those eyewitnesses didn’t exist.

The suspicion that certain ancient authorities possessed good knowledge of the real shape of the Atlantic and its islands, and of the lands on both sides of it, must also arise from any objective reading of Plato's world-famous account of Atlantis. [...], this story is set around 11,600 years ago -- a date that coincides with a peak episode of global flooding at the end of the Ice Age. The story tells us that 'the island of Atlantis was swallowed up by the sea and vanished', that this took place in 'a single dreadful day and night' and that the event was accompanied by earthquakes and floods that were experienced as far away as the eastern Mediterranean. But of more immediate interest to us here is what Plato has to say about the geographical situation in the Atlantic immediately before the flood that destroyed Atlantis: 'In those days the Atlantic was navigable. There was an island opposite the strait [the Strait of Gibraltar] which you [the Greeks] call the Pillars of Heracles, an island larger than Libya and Asia combined; from it travellers could in those days reach the other islands, and from them the whole opposite continent which surrounds what can truly be called the ocean. For the sea within the strait we are talking about [i.e. the Mediterranean] is like a lake with a narrow entrance; the outer ocean is the real ocean and the land which entirely surrounds it is properly termed continent ... On this land of Atlantis had arisen a powerful and remarkable dynasty of kings who ruled the whole island; and many other islands as well, and parts of the continent ...' Whether or not one believes than an island called Atlantis ever existed in the Atlantic Ocean, Plato's clear references to an 'opposite continent' on the far side of it are geographical knowledge out of place in time. It is hard to read in these references anything other than an allusion to the Americas, and yet historians assure us that the Americas were unknown in Plato's time and remained 'undiscovered' (except for a few inconsequential Viking voyages) until Colombus in 1492.

After contacting the Zionist Organization, he was granted first priority to board a small boat of illegal immigrants of their way to Palestine, from the Romanian port Constantza. The ill-fated boat Mefkure, on which he was travelling, was torpedoed and sunk in the Mediterranean Sea and none of the passengers survived. A few weeks later, when Yuda reached Bucharest, the fate of the boat was already known. Thus the three young people about whom I wrote initially - Selma, Leiser, Abrasha - were all gone by 1944. A the age of twenty-one, Abrasha was lost in the frozen wastes of Siberia; Selma, at eighteen, perished in the steppes of the Ukraine and Leiser, at twenty, in the waters of the Eastern Mediterranean. All three young Zionists, idealists, never saw the land that they were yearning for, never lived to reach Palestine. Abrasha's father remarked in great sorrow that his son, like Moses tried to lead his people to the Promised Land, however, he did not live to see it.

IN 1934, AN African American pastor from Georgia made the trip of a lifetime, sailing across the Atlantic Ocean, through the gates of Gibraltar, and across the Mediterranean Sea to the Holy Land. After this pilgrimage, he traveled to Berlin, attending an international conference of Baptist pastors. While in Germany, this man—who was named Michael King—became so impressed with what he learned about the reformer Martin Luther that he decided to do something dramatic. He offered the ultimate tribute to the man’s memory by changing his own name to Martin Luther King. His five-year-old son was also named Michael—and to the son’s dying day his closest relatives would still call him Mike—but not long after the boy’s father changed his own name, he decided to change his son’s name too, and Michael King Jr. became known to the world as Martin Luther King Jr.

Six months after Lucien traveled to Australia, Mum left her son, her parents, her brothers and sisters, her work, her friends and her country, sailed over the Atlantic Ocean and the Mediterranean Sea, through the Suez Canal, across the Indian Ocean, into the Pacific and joined her husband in Sydney to start a new life. That's the sort of thing people did back then. Everyone was starting again after the war, after losing mothers and fathers, brothers and sisters, children, husbands and wives. It seems shocking now, but there wasn't such a sentimental attitude towards family or such a fear of death then as we have now. (People who live through wars often develop attachment disorders as protection from loss.)

The Historical Setting of Genesis Mesopotamia: Sumer Through Old Babylonia Sumerians. It is not possible at this time to put Ge 1–11 into a specific place in the historical record. Our history of the ancient Near East begins in earnest after writing has been invented, and the earliest civilization known to us in the historical record is that of the Sumerians. This culture dominated southern Mesopotamia for over 500 years during the first half of the third millennium BC (2900–2350 BC), known as the Early Dynastic Period. The Sumerians have become known through the excavation of several of their principal cities, which include Eridu, Uruk and Ur. The Sumerians are credited with many of the important developments in civilization, including the foundations of mathematics, astronomy, law and medicine. Urbanization is also first witnessed among the Sumerians. By the time of Abraham, the Sumerians no longer dominate the ancient Near East politically, but their culture continues to influence the region. Other cultures replace them in the political arena but benefit from the advances they made. Dynasty of Akkad. In the middle of the twenty-fourth century BC, the Sumerian culture was overrun by the formation of an empire under the kingship of Sargon I, who established his capital at Akkad. He ruled all of southern Mesopotamia and ranged eastward into Elam and northwest to the Mediterranean on campaigns of a military and economic nature. The empire lasted for almost 150 years before being apparently overthrown by the Gutians (a barbaric people from the Zagros Mountains east of the Tigris), though other factors, including internal dissent, may have contributed to the downfall. Ur III. Of the next century little is known as more than 20 Gutian kings succeeded one another. Just before 2100 BC, the city of Ur took control of southern Mesopotamia under the kingship of Ur-Nammu, and for the next century there was a Sumerian renaissance in what has been called the Ur III period. It is difficult to ascertain the limits of territorial control of the Ur III kings, though the territory does not seem to have been as extensive as that of the dynasty of Akkad. Under Ur-Nammu’s son Shulgi, the region enjoyed almost a half century of peace. Decline and fall came late in the twenty-first century BC through the infiltration of the Amorites and the increased aggression of the Elamites to the east. The Elamites finally overthrew the city. It is against this backdrop of history that the OT patriarchs emerge. Some have pictured Abraham as leaving the sophisticated Ur that was the center of the powerful Ur III period to settle in the unknown wilderness of Canaan, but that involves both chronological and geographic speculation. By the highest chronology (i.e., the earliest dates attributed to him), Abraham probably would have traveled from Ur to Harran during the reign of Ur-Nammu, but many scholars are inclined to place Abraham in the later Isin-Larsa period or even the Old Babylonian period. From a geographic standpoint it is difficult to be sure that the Ur mentioned in the Bible is the famous city in southern Mesopotamia (see note on 11:28). All this makes it impossible to give a precise background of Abraham. The Ur III period ended in southern Mesopotamia as the last king of Ur, Ibbi-Sin, lost the support of one city after another and was finally overthrown by the Elamites, who lived just east of the Tigris. In the ensuing two centuries (c. 2000–1800 BC), power was again returned to city-states that controlled more local areas. Isin, Larsa, Eshnunna, Lagash, Mari, Assur and Babylon all served as major political centers.

Jesus Christ might have lived between 7 BCE to 33 CE in the Palestine region. During this time there were several living models for this type of healing, revolutionary individual. One is Apollonius of Tyana (Cappadocia), who lived from 15 CE – 100 CE and was a Pythagorean philosopher who traveled extensively and practiced a form of folk magick and healing. These two individuals were similar in approach, simply for several reasons of which I shall list the primary one. The Roman Empire at the time of Augustus had expanded to become master of the Mediterranean and the lands in its territory. In doing this, Rome had removed the authorities of the religious cults and powers which had always held power under various kings. The Roman’s allowed the religions exist still, albeit with less power and when hostile to their authority, removed them completely. In the countless wars and chaos of destroyed political authorities, the populous grew not in wealth for the most part, but poverty. Jesus was considered a basic reformer of Judaic law against the Hellenistic influenced Herodian kings. His message was considered peaceful and embraced an invisible world under the authority of Yahweh. Apollonius of Tyana was a Greek cultured Cappadocian (Asia Minor or Modern Turkey) who was a Pythagorean, a Magus who practiced a complicated but potent spirituality. Apollonius was a magician who was able to astral travel, perform miracles and offer teachings which astonished the towns in which he taught in. In the Fourth Century CE, many early writers compared Apollonius with Jesus.

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