Middle Passage Quotes

It’s all fine to say, “Time will heal everything, this too shall pass away. People will forget”—and things like that when you are not involved, but when you are there is no passage of time, people do not forget and you are in the middle of something that does not change.

The capacity for growth depends on one’s ability to internalize and to take personal responsibility. If we forever see our life as a problem caused by others, a problem to be "solved," then no change will occur.

The paradox of individuation is that we best serve intimate relationship by becoming sufficiently developed in ourselves that we do not need to feed off others.

We have inherited a fear of memories of slavery. It is as if to remember and acknowledge slavery would amount to our being consumed by it. As a matter of fact, in the popular black imagination, it is easier for us to construct ourselves as children of Africa, as the sons and daughters of kings and queens, and thereby ignore the Middle Passage and centuries of enforced servitude in the Americas. Although some of us might indeed be the descendants of African royalty, most of us are probably descendants of their subjects, the daughters and sons of African peasants or workers.

Fear of our own depths is the enemy.

And like most middle-aged people who hear the clock ticking in their lives, I had come to resent a waste or theft of my time that was greater than any theft of my goods or money.

The goal of individuation is wholeness, as much as we can accomplish, not the triumph of the ego.

The act of consciousness is central; otherwise we are overrun by the complexes. The hero in each of us is required to answer the call of individuation. We must turn away from the cacaphony of the outerworld to hear the inner voice. When we can dare to live its promptings, then we achieve personhood. We may become strangers to those who thought they knew us, but at least we are no longer strangers to ourselves.

Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark . . . I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

These better be my size,” Nina said grumpily. She was tempted to strip down in the middle of the tomb, but she thought Matthias might keel over from the sheer impropriety of it all. She grabbed a lantern and marched into one of the side catacombs to change. She didn’t have a mirror, but she could tell the dress was spectacularly dowdy, and she had no words for the little knitted vest. When she emerged from the passage, Jesper doubled over laughing, Kaz’s brows shot up, and even Inej’s lips twitched. “Saints,” Nina said sourly. “How bad is it?” Inej cleared her throat. “You do look a bit …” “Enchanting,” said Matthias. Nina was about to snap that she didn’t appreciate the sarcasm when she saw the expression on his face. He looked like someone had just given him a tuba full of puppies.

One of the most powerful shocks of the Middle Passage is the collapse of our tacit contract with the universe–the assumption that if we act correctly, if we are of good heart and good intentions, things will work out. We assume a reciprocity with the universe. If we do our part, the universe will comply. Many ancient stories, including the Book of Job, painfully reveal the fact that there is no such contract, and everyone who goes through the Middle Passage is made aware of it.

What were the living dead, Wolgast thought, but a metaphor for the misbegotten march of middle age?

I just wish moments weren’t so fleeting!' Isaac called to the man on the roof, 'They pass so quickly!' 'Fleeting?!' responded the tilling man, 'Moments? They pass quickly?! . . . Why, once a man is finished growing, he still has twenty years of youth. After that, he has twenty years of middle age. Then, unless misfortune strikes, nature gives him twenty thoughtful years of old age. Why do you call that quickly?' And with that, the tilling man wiped his sweaty brow and continued tilling; and the dejected Isaac continued wandering. 'Stupid fool!' Isaac muttered quietly to himself as soon as he was far enough away not to be heard.

Every reader goes through this rite of passage: the transition from having books chosen for us to choosing books for ourselves. When given the choice, some choose not to read. But you, dear reader, moved from being told what to read to choosing for yourself. From reading on assignment, perhaps to please someone else, to reading at your own leisure to please only yourself. When faced with the task of establishing your own reading life, you did it, or maybe you’re still in the middle of doing it.

It was not Christianity which freed the slave: Christianity accepted slavery; Christian ministers defended it; Christian merchants trafficked in human flesh and blood, and drew their profits from the unspeakable horrors of the middle passage. Christian slaveholders treated their slaves as they did the cattle in their fields: they worked them, scourged them, mated them , parted them, and sold them at will. Abolition came with the decline in religious belief, and largely through the efforts of those who were denounced as heretics.

In this way, racism is rendered as the innocent daughter of Mother Nature, and one is left to deplore the Middle Passage or the Trail of Tears the way one deplores an earthquake, a tornado, or any other phenomenon that can be cast as beyond the handiwork of men.

They had tried to reproduce their own attitude to life upon the stage, and to dress up as the middle-class English people they actually were.

On this small world, there will be no more real darkness. But there will always be the Dark. Go out tonight, Lady Pedure. Look up. We are surrounded by the Dark and always will be. And just as our Dark ends with the passage of time in a New Sun, so the greater Dark ends at the shores of a million million stars. Think! If our sun's cycle was once less than a year, then even earlier our sun might have been middling bright all the time. I have students who are sure most of the stars are just like our sun, only much much younger, and many with worlds like ours. You want a deepness that endures, a deepness that Spiderkind can depend on? Pedure, there is a deepness in the sky, and it extends forever.

Americans believe in the reality of “race” as a defined, indubitable feature of the natural world. Racism—the need to ascribe bone-deep features to people and then humiliate, reduce, and destroy them—inevitably follows from this inalterable condition. In this way, racism is rendered as the innocent daughter of Mother Nature, and one is left to deplore the Middle Passage or the Trail of Tears the way one deplores an earthquake, a tornado, or any other phenomenon that can be cast as beyond the handiwork of men.

They say the dead can’t speak, but they can! The people in this book died over sixty years ago, in the middle of the ocean, with no one around them for miles, but they still speak to you. They still send us messages—about love and courage and death! That’s what history is, and science, and art. That’s what literature is. It’s the people who went before us, tapping out messages from the past, from beyond the grave, trying to tell us about life and death! Listen to them!

Nothing can save you, not youth or beauty or wealth, not intelligence or power or courage. You are all alone, in the middle of the ocean, with the lights going out.

middle of a vast continent, somewhere near the undefined

The moral, I suppose, would be that the first requirements for a heroic career are the knightly virtues of loyalty, temperance, and courage. The loyalty in this case is of two degrees or commitments: first, to the chosen adventure, but then, also, to the ideals of the order of knighthood. Now, this second commitment seems to put Gawain's way in opposition to the way of the Buddha, who when ordered by the Lord of Duty to perform the social duties proper to his caste, simply ignored the command, and that night achieved illumination as well as release from rebirth. Gawain is a European and, like Odysseus, who remained true to the earth and returned from the Island of the Sun to his marriage with Penelope, he has accepted, as the commitment of his life, not release from but loyalty to the values of life in this world. And yet, as we have just seen, whether following the middle way of the Buddha or the middle way of Gawain, the passage to fulfillment lies between the perils of desire and fear.

I receive remarkable letters. They are opened for me, unfolded, and spread out before my eyes in a daily ritual that gives the arrival of the mail the character of a hushed and holy ceremony. I carefully read each letter myself. Some of them are serious in tone, discussing the meaning of life, invoking the supremacy of the soul, the mystery of every existence. And by a curious reversal, the people who focus most closely on these fundamental questions tend to be people I had known only superficially. Their small talk has masked hidden depths. Had I been blind and deaf, or does it take the harsh light of disaster to show a person's true nature? Other letters simply relate the small events that punctuate the passage of time: roses picked at dusk, the laziness of a rainy Sunday, a child crying himself to sleep. Capturing the moment, these small slices of life, these small gusts of happiness, move me more deeply than all the rest. A couple of lines or eight pages, a Middle Eastern stamp or a suburban postmark... I hoard all these letters like treasure. One day I hope to fasten them end to end in a half-mile streamer, to float in the wind like a banner raised to the glory of friendship. It will keep the vultures at bay.

On your record deck, you played the sound of the middle passage, the blackest sound. You wanted the suffering you didn't have, the authority you thought it would bring. It scared you, but you thought of the swagger it would put in your walk, the admiring glances of your friends. Then came the terror when real darkness first seeped through the walls of your bedroom, the walls designed to keep you safe and dreaming. And finally your rising sense of shame when you admitted to yourself that you were relieved the walls were there. The shame of knowing that you would do nothing, that you would allow it all to carry on.

The perfect metaphor," he said, "looming up suddenly out of nowhere in the middle of your maiden voyage, unseen until it is nearly upon you, unavoidable even when you try to swerve, unexpected even though there have been warnings all along. [...]

What were the living dead, Wolgast thought, but a metaphor for the misbegotten march of middle age? It

The Apocalypse would definitely put a crimp in my career plans.

And this time as the lashes come, try to think about the pain, instead of against it, because there is not one single aspect of life, past, present, or future, that does not tear your reason from you, to think on it. So think about the pain. This pain after all has its limits. You can chart its passage through your body. It has a beginning, middle, end. Imagine if it had a color. The first cut of the lash is what, red? Red, spreading into a brilliant yellow. And this one again, red, red, no yellow, and then white, white, white, white. . .Why have you incarcerated yourself in this palazzo of torture chambers, why do you not leave this place? Because you are a monster and this is a school for monsters, and if you leave here, then you will be completely, completely alone! Alone with this! Don't weep in front of these strangers. Swallow it down. Don't weep in front of these strangers! Cry to heaven, cry to heaven, cry to heaven.

Through this publication, Barracoon extends our knowledge of and understanding about the experiences of Africans prior to their disembarkation into the Americas. Like a relic pulled up from the bottom of the ocean floor, Barracoon speaks to us of survival and persistence. It recalls the disremembered and gives an account for the unaccounted. As an expression of the feelings and attitudes of one who survived the Middle Passage, it is rare in the annals of history.

But why was the room suddenly becoming so dark? It was the middle of the afternoon. With a supreme effort Giuseppe Corte, who felt himself paralyzed with a strange lethargy, looked at the clock on the nightstand beside the bed. It was 3:30. He turned his head in the other direction and saw that the shutters, in obedience to some mysterious command, were closing slowly, blocking the passage of light.

If we realize that the assumptions by which the person has lived his or her life are collapsing, that the assembled strategies of the provisional personality are decompensating, that a world-view is falling apart, than the thrashing about is understandable. In fact, one might even conclude that there is no such thing as a crazy act if one understands the emotional context. Emotions are not chosen they choose us and have a logic of their own.

As Sylviane Diouf points out, “Of the dozen deported Africans who left testimonies of their lives, only [Olaudah] Equiano, [Mahommah Gardo] Baquaqua, and [Ottobah] Cugoano referred to the Middle Passage.”36 Eight of the ten narratives collected in Philip Curtin’s Africa Remembered: Narratives by West Africans From the Era of the Slave Trade (1967) recount experiences of the Middle Passage. “They give us some notion of the feelings and attitudes of many millions whose feelings and attitudes are unrecorded,” writes Curtin. “Imperfect as the sample may be, it is the only view we can recover of the slave trade as seen by the slaves themselves.”37 Ten years after Curtin’s work, the scholar Terry Alford would exhume from the bowels of oblivion the events of the life of Abd al-Rahman Ibrahima, published as Prince among Slaves: The True Story of an African Prince Sold into Slavery in the American South.

At a bend in the river, an upland stream fell into the Middle Mother, which itself came from higher ground. The marrow-chilling air had caught and stilled the waters in the act of falling, and the strong dry winds had sculpted them into strange and grotesque shapes. Caricatures of living creatures captured by frost, poised to begin a headlong flight down the course of the long river, seemed to be waiting impatiently, as if knowing the turning of the season, and their release, was not far off.

Gnosticism is undeniably pre-Christian, with both Jewish and gentile roots. The wisdom of Solomon already contained Gnostic elements and prototypes for the Jesus of the Gospels...God stops being the Lord of righteous deed and becomes the Good One...A clear pre-Christian Gnosticism can be distilled from the epistles of Paul. Paul is recklessly misunderstood by those who try to read anything Historical Jesus-ish into it. The conversion of Paul in the Acts of the Apostles is a mere forgery from various Tanakh passages... [The epistles] are from Christian mystics of the middle of the second century. Paul is thus the strongest witness against the Historical Jesus hypothesis...John's Gnostic origin is more evident than that of the synoptics. Its acceptance proves that even the Church wasn't concerned with historical facts at all.

And when the governess had left, he would slip out of his own room and peer at her door until her light was extinguished at last, before he returned to bed to stew anew in lust and yearning. A habit that he’d kept to this day, whenever they happened to be under the same roof. Her light turned off. He sighed. How long would he keep at this? Soon he would be twenty-seven. Did he still plan to stand in a dark passage in the middle of the night and gaze upon her door when he was thirty-seven? Forty-seven? Ninetyseven?

There are secret passages all around you if you know where to look for them.

More than England to the British West Indian or even Holland to the Surinamer, France is the mother country to the Martiniquan.

The turbulence of the Middle Passage may resemble a psychotic break wherein the person acts "crazy" or with draws from others. If we realize that the assumptions by which the person has lived his or her life are collapsing, that the assembled strategies of the provisional personality are decompensating, that a world-view is falling apart, then the thrashing about is understandable.

They stood in a vast courtyard several times the size of a football field, surrounded by four enormous walls made of gray stone and covered in spots with thick ivy. The walls had to be hundreds of feet high and formed a perfect square around them, each side split in the exact middle by an opening as tall as the walls themselves that, from what Thomas could see, led to passages and long corridors beyond.

It had begun to be present to him after the first fortnight, it had broken out with the oddest abruptness, this particular wanton wonderment: it met him there--and this was the image under which he himself judged the matter, or at least, not a little, thrilled and flushed with it--very much as he might have been met by some strange figure, some unexpected occupant, at a turn of one of the dim passages of an empty house. The quaint analogy quite hauntingly remained with him, when he didn't indeed rather improve it by a still intenser form: that of his opening a door behind which he would have made sure of finding nothing, a door into a room shuttered and void, and yet so coming, with a great suppressed start, on some quite erect confronting presence, something planted in the middle of the place and facing him through the dusk.

Experience and success don’t give you easy passage through the middle space of struggle. They only grant you a little grace, a grace that whispers, “This is part of the process. Stay the course.” Experience doesn’t create even a single spark of light in the darkness of the middle space. It only instills in you a little bit of faith in your ability to navigate the dark. The middle is messy, but it’s also where the magic happens.

At every point along the passage from African to New World markets, we find a stark contest between slave traders and slaves, between the traders’ will to commodify people and the captives’ will to remain fully recognizable as human subjects.

Reality is always separate from the ideal; but in Trinidad this fantasy is a form of masochism and is infinitely more cheating than the fantasy which makes the poor delight in films about rich or makes the English singer use and American accent.

On any basic figure of the Africans landed alive in the Americas, one would have to make several extensions- starting with a calculation to cover mortality in transshipment. The Atlantic crossing, or “Middle Passage,” as it was called by European slavers, was notorious for the number of deaths incurred, averaging in the vicinity of 15-20 per cent. There were also numerous deaths in Africa between time of capture and time of embarkation, especially in cases where captives had to travel hundreds of miles to the coast. Most important of all (given that warfare was the principal means of obtaining captives) it is necessary to make some estimate of the number of people killed and injured so as to extract the millions who were taken alive and sound. The resultant figure would be many times the millions landed alive outside of Africa, and it is that figure which represents the number of Africans directly removed from the population and labor force of Africa because of the establishment of slave production by Europeans.

Nobody seems to bore you," he objected "About half the world do," she admitted, "but I think that’s a pretty good average, don’t you?" and she turned to find something in Browning that bore on the subject. She was the only person he ever met who could look up passages and quotations to show him in the middle of conversation, and yet not be irritating to distraction. She did it constantly, with such serious enthusiasm that he grew fond of watching her golden hair bent over a book, brow wrinkled so little at hunting her sentence.

We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.

A moment later the race began - poof - without any fanfare. There was no horn or gun or even a megaphone. But someone at the starting line must have yelled, "Go!" for everyone began running. Some things, even some of the most life-changing experiences, start that way. No one says, "This (fill in the blank) is going to be one of the most radical rites of passage you will ever travel through, so pay attention." Someone just says, "Okay, go ahead now," and you find yourself in the middle of an unexpected lightning storm with your life flashing before you.

[...] I'd wake up in the middle of the night to the Star-Spangled Banner and some old film of a flag blowing in the wind, telling you the day was over and it was long past time to go to bed. That was back when days used to end, before CNN and infomercials, before all our days bled right into each other.

We’d like a list of what we lost Think of those who landed in the Atlantic The sharkiest of waters Bonnetheads and thrashers Spinners and blacktips We are made of so much water Bodies of water Bodies walking upright on the mud at the bottom The mud they must call nighttime Oh there was some survival Life After life on the Atlantic—this present grief So old we see through it So thick we can touch it And Jesus said of his wound Go on, touch it I don’t have the reach I’m not qualified I can’t swim or walk or handle a hoe I can’t kill a man Or write it down A list of what we lost The history of the wound The history of the wound That somebody bought them That somebody brought them To the shore of Virginia and then Inland Into the land of cliché I’d rather know their faces Their names My love yes you Whether you pray or not If I knew your name I’d ask you to help me Imagine even a single tooth I’d ask you to write that down But there’s not enough ink I’d like to write a list of what we lost. Think of those who landed in the Atlantic, Think of life after life on the Atlantic— Sweet Jesus. A grief so thick I could touch it. And Jesus said of his wound, Go on, touch it. But I don’t have the reach. I’m not qualified. And you? How’s your reach? Are you qualified? Don’t you know the history of the wound? Here is the history of the wound: Somebody brought them. Somebody bought them. Though I know who caught them, sold them, bought them, I’d rather focus on their faces, their names.

But now as Phoebus anointed Phaethon With medicinal blocker To protect him from the burning And fixed the crown of rays on the boy’s head He saw the tragedy to come And sighed: “At least, if you can, Stick to these instructions, my son. First: use the whip not at all, or lightly. But rein the team hard. It is not easy. Their whole inclination is to be gone. Second: avoid careering Over the whole five zones of heaven. Keep to that broad highway that curves Within three zones, temperate and tropic. Avoid the poles, and their killing blizzards. Keep to that highway, follow the wheel ruts. Share your heat fairly Between heaven and earth, not too low And not crashing in among the stars. Too high, You will set heaven aflame—and, too low, earth. The middle way is best, and safest. And do not veer too far to the right Where your wheels might crush the Serpent, nor to the left Where they might be shattered against the Altar. Take a bearing between them.

I had seen how deep in nearly every West Indian, high and low, were the prejudices of race; how often these prejudices were rooted in self-contempt; and how much important action they prompted. Everyone spoke of nation and nationalism but no one was willing to surrender the priviledges or even the separateness of his group.

We worked in silence. One thing I liked about the cook was that he knew when to shut up even when he was mubblefubbled and dying to talk. Occasionally, I felt his eyes, like fishhooks, try to catch mine as we squeezed past one another in the narrow galley, but he kept his thoughts untongued. Personally, I was too pitchkettled to trust my own speech.

Later, when that murdered child, the title character of Toni Morrison’s Beloved, makes her ghostly return, she’s more than simply the child lost to violence, sacrificed to the revulsion of the escaped slave toward her former state. Instead she is one of, in the words of the epigraph to the novel, the “sixty million and more” Africans and African-descended slaves who died in captivity and forced marches on the continent or in the middle passage or on the plantations made possible by their captive labor or in attempts to escape a system that should have been unthinkable—as unthinkable as, for instance, a mother seeing no other means of rescuing her child except infanticide. Beloved is in fact representative of the horrors to which a whole race was subjected.

The slave ship at sea reduced African captives to an existence so physically atomized as to silence all but the most elemental bodily articulation, so socially impoverished as to threaten annihilation of the self, the complete disintegration of personhood. Here their commodification built toward a crescendo that threatened never to arrive, but to leave the African captives suspended in an agony whose language no one knew.

Just as the birds above our heads circling are singing, knowing that, in what lies before them, the always unknown passage, wind, water, air, the failing light the failing night the blinding sun they must get the journey done. Listen. They have wings and voices are making choices are using what they have. They are aware that, on long journeys, each bears the other, whirring, stirring love occuring in the middle of the terrifying air.

Our ancestors, long before they were sold from their homeland, took great pride in the appearance of their hair. Our foremothers created the world’s most ornate, intricate, and diverse hairstyles, squeezing their young’uns between their thighs, swapping laughter with every braid and twist. In our communities, to be groomed was to be loved. With our mothers’ hands down in our scalps, in the tenderness present in their palms, we felt cared for and connected. Hair, for us, was the opposite of disgrace. It represented intimacy. During the Middle Passage, our untended locks became matted, our rituals and unique hair tools were stolen from us. In the new land, European traders often cut off the tresses of their “cargo,” their animals covered in “wool,” not human hair. The dehumanization did not end there. In European narratives, our hair has been presented as mangy and unmanageable, dirty and rough.

The power is not divinity but a deep knowledge of how fragile everything—even the Dream, especially the Dream—really is. Sitting in that car I thought of Dr. Jones’s predictions of national doom. I had heard such predictions all my life from Malcolm and all his posthumous followers who hollered that the Dreamers must reap what they sow. I saw the same prediction in the words of Marcus Garvey who promised to return in a whirlwind of vengeful ancestors, an army of Middle Passage undead. No. I left The Mecca knowing that this was all too pat, knowing that should the Dreamers reap what they had sown, we would reap it right with them. Plunder has matured into habit and addiction; the people who could author the mechanized death of our ghettos, the mass rape of private prisons, then engineer their own forgetting, must inevitably plunder much more. This is not a belief in prophecy but in the seductiveness of cheap gasoline.

Turning captives into commodities was a thoroughly scientific enterprise. It turned on perfecting the practices required to commodify people and determining where those practices reached their outer limits (that is, the point at which they extinguished the lives they were meant to sustain in commodified form). Traders reduced people to the sum of their biological parts, thereby scaling life down to an arithmetical equation and finding the lowest common denominator.

I resolved to come right to the point. "Hello," I said as coldly as possible, "we've got to talk." "Yes, Bob," he said quietly, "what's on your mind?" I shut my eyes for a moment, letting the raging frustration well up inside, then stared angrily at the psychiatrist. "Look, I've been religious about this recovery business. I go to AA meetings daily and to your sessions twice a week. I know it's good that I've stopped drinking. But every other aspect of my life feels the same as it did before. No, it's worse. I hate my life. I hate myself." Suddenly I felt a slight warmth in my face, blinked my eyes a bit, and then stared at him. "Bob, I'm afraid our time's up," Smith said in a matter-of-fact style. "Time's up?" I exclaimed. "I just got here." "No." He shook his head, glancing at his clock. "It's been fifty minutes. You don't remember anything?" "I remember everything. I was just telling you that these sessions don't seem to be working for me." Smith paused to choose his words very carefully. "Do you know a very angry boy named 'Tommy'?" "No," I said in bewilderment, "except for my cousin Tommy whom I haven't seen in twenty years..." "No." He stopped me short. "This Tommy's not your cousin. I spent this last fifty minutes talking with another Tommy. He's full of anger. And he's inside of you." "You're kidding?" "No, I'm not. Look. I want to take a little time to think over what happened today. And don't worry about this. I'll set up an emergency session with you tomorrow. We'll deal with it then." Robert This is Robert speaking. Today I'm the only personality who is strongly visible inside and outside. My own term for such an MPD role is dominant personality. Fifteen years ago, I rarely appeared on the outside, though I had considerable influence on the inside; back then, I was what one might call a "recessive personality." My passage from "recessive" to "dominant" is a key part of our story; be patient, you'll learn lots more about me later on. Indeed, since you will meet all eleven personalities who once roamed about, it gets a bit complex in the first half of this book; but don't worry, you don't have to remember them all, and it gets sorted out in the last half of the book. You may be wondering -- if not "Robert," who, then, was the dominant MPD personality back in the 1980s and earlier? His name was "Bob," and his dominance amounted to a long reign, from the early 1960s to the early 1990s. Since "Robert B. Oxnam" was born in 1942, you can see that "Bob" was in command from early to middle adulthood. Although he was the dominant MPD personality for thirty years, Bob did not have a clue that he was afflicted by multiple personality disorder until 1990, the very last year of his dominance. That was the fateful moment when Bob first heard that he had an "angry boy named Tommy" inside of him. How, you might ask, can someone have MPD for half a lifetime without knowing it? And even if he didn't know it, didn't others around him spot it? To outsiders, this is one of the most perplexing aspects of MPD. Multiple personality is an extreme disorder, and yet it can go undetected for decades, by the patient, by family and close friends, even by trained therapists. Part of the explanation is the very nature of the disorder itself: MPD thrives on secrecy because the dissociative individual is repressing a terrible inner secret. The MPD individual becomes so skilled in hiding from himself that he becomes a specialist, often unknowingly, in hiding from others. Part of the explanation is rooted in outside observers: MPD often manifests itself in other behaviors, frequently addiction and emotional outbursts, which are wrongly seen as the "real problem." The fact of the matter is that Bob did not see himself as the dominant personality inside Robert B. Oxnam. Instead, he saw himself as a whole person. In his mind, Bob was merely a nickname for Bob Oxnam, Robert Oxnam, Dr. Robert B. Oxnam, PhD.

Actually, what we are witnessing is a very carefully and methodically executed program designed to destroy constitutional government as we have known it and make a shambles of the society which has wanted to keep the Constitution alive. Only then can a highly centralized, socialist state be established. To achieve this, the middle class in America must be ruthlessly squeezed out of existence. That is the message which looms large from many passages in Dr. Quigley’s book and which will be found as a

The stone, like the North African redware, the bronze saucepan from Italy, the ivory from India, the pottery water containers, the glass bottle in the shape of a West African head, made in Germany, the curator said, or Egypt — it was all a picture, a sculpture — an incidental passage of time, there upon a shelf on the wall. A line of stones that over time had no sure beginning or end to its construction. It was evidence of the other, that it had once been a bustling sort of city in the middle of nowhere, where different cultures came together.

Of the many, many thousands of serious students of the Bible throughout Christian history who pored over every word—from leading early Christian scholars such as Irenaeus in the second century; to Tertullian and Origen in the third; to Augustine in the fifth; to all the biblical scholars of the Middle Ages up to Aquinas; to the Reformation greats Luther, Melanchthon, and Calvin; on to, well, everyone who studied or simply read or even just heard passages from the Bible—this idea of the rapture occurred to no one until John Nelson Darby came up with the idea in the early 1800s (as we will discuss in chapter 3).

Four hundred years more were to pass before Europe was to reawaken from this sort of sleep into which her spirit had retreated, and the passage from the full civilization of Rome through this period of simple and sometimes barbarous things, is properly called the Dark Ages. It is of great importance for anyone who would comprehend the general story of Europe, to grasp the nature of those half-hidden centuries. They may be compared to a lake into which the activities of the old world flowed and stirred and then were still, and from which in good time the activities of the Middle Ages, properly so called, were again to flow.

I live here on the Prade Ranch alone-already years beyond the age my mother was when she returned to the ranch-to the particular elements of the earth: soil, water, carbon sky. You can rot or you can burn but either way, if you're lucky, a place will shape and cut and bend you, will strengthen you and weaken you. You trade your life for the privilege of this experience-the joy of a place, the joy of blood family; the joy of knowledge gotten by listening and observing. For most of us, we get stronger slowly, and then get weaker slowly, with our cycles sometimes in synchrony with the land's health, though other times independent of its larger cycles. We watch and listen and notice as the land, the place -life- begins to summon its due from us. It's so subtle...a trace of energy departing here, a trace of impulse missing there. You find yourself as you have always been, square in the middle of the metamorphosis, constantly living and dying: becoming weaker in your strength, finally. Perhaps you notice the soil, the rocks, or the river, taking back some of that which it has loaned to you; or perhaps you see the regeneration occurring in your daughter, if you have one, as she walks around, growing stonger. And you feel for the fir time a sweet absence...

Well, tell me boy," she said, "what have you been reading?" Craftily he picked his way across the waste land of printery, naming as his favorites those books which he felt would win her approval. As he had read everything, good and bad, that the town library contained, he was able to make an impressive showing. Sometimes she stopped him to question about a book--he rebuilt the story richly with a blazing tenacity of detail that satisfied her wholly. She was excited and eager--she saw at once how abundantly she could feed this ravenous hunger for knowledge, experience, wisdom. And he knew suddenly the joy of obedience: the wild ignorant groping, the blind hunt, the desperate baffled desire was now to be ruddered, guided, controlled. The way through the passage to India, that he had never been able to find, would now be charted for him. Before he went away she had given him a fat volume of nine hundred pages, shot through with spirited engravings of love and battle, of the period he loved best. He was drowned deep at midnight in the destiny of the man who killed the bear, the burner of windmills and the scourge of banditry, in all the life of road and tavern in the Middle Ages, in valiant and beautiful Gerard, the seed of genius, the father of Erasmus. Eugene thought The Cloister and the Hearth the best story he had ever read.

I don’t like stories. I like moments. I like night better than day, moon better than sun, and here-and-now better than any sometime-later. I also like birds, mushrooms, the blues, peacock feathers, black cats, blue-eyed people, heraldry, astrology, criminal stories with lots of blood, and ancient epic poems where human heads can hold conversations with former friends and generally have a great time for years after they’ve been cut off. I like good food and good drink, sitting in a hot bath and lounging in a snowbank, wearing everything I own at once, and having everything I need close at hand. I like speed and that special ache in the pit of the stomach when you accelerate to the point of no return. I like to frighten and to be frightened, to amuse and to confound. I like writing on the walls so that no one can guess who did it, and drawing so that no one can guess what it is. I like doing my writing using a ladder or not using it, with a spray can or squeezing the paint from a tube. I like painting with a brush, with a sponge, and with my fingers. I like drawing the outline first and then filling it in completely, so that there’s no empty space left. I like letters as big as myself, but I like very small ones as well. I like directing those who read them here and there by means of arrows, to other places where I also wrote something, but I also like to leave false trails and false signs. I like to tell fortunes with runes, bones, beans, lentils, and I Ching. Hot climates I like in the books and movies; in real life, rain and wind. Generally rain is what I like most of all. Spring rain, summer rain, autumn rain. Any rain, anytime. I like rereading things I’ve read a hundred times over. I like the sound of the harmonica, provided I’m the one playing it. I like lots of pockets, and clothes so worn that they become a kind of second skin instead of something that can be taken off. I like guardian amulets, but specific ones, so that each is responsible for something separate, not the all-inclusive kind. I like drying nettles and garlic and then adding them to anything and everything. I like covering my fingers with rubber cement and then peeling it off in front of everybody. I like sunglasses. Masks, umbrellas, old carved furniture, copper basins, checkered tablecloths, walnut shells, walnuts themselves, wicker chairs, yellowed postcards, gramophones, beads, the faces on triceratopses, yellow dandelions that are orange in the middle, melting snowmen whose carrot noses have fallen off, secret passages, fire-evacuation-route placards; I like fretting when in line at the doctor’s office, and screaming all of a sudden so that everyone around feels bad, and putting my arm or leg on someone when asleep, and scratching mosquito bites, and predicting the weather, keeping small objects behind my ears, receiving letters, playing solitaire, smoking someone else’s cigarettes, and rummaging in old papers and photographs. I like finding something lost so long ago that I’ve forgotten why I needed it in the first place. I like being really loved and being everyone’s last hope, I like my own hands—they are beautiful, I like driving somewhere in the dark using a flashlight, and turning something into something completely different, gluing and attaching things to each other and then being amazed that it actually worked. I like preparing things both edible and not, mixing drinks, tastes, and scents, curing friends of the hiccups by scaring them. There’s an awful lot of stuff I like.

So much is kept off limits these days. There are things we don't speak of, things we not only don't remember but carefully forget, places we do not stray into, memories we bury or reshape. That is the way we all live nowadays: driving a long a road between hallucination and amnesia. As long as you are moving, you are OK -- you have negotiated safe passage, for the moment. It is only when you come to a stop like this, in a black night in the middle of nowhere, that things wobble a bit and you wonder about the purpose of roads. You sit in the dark, frightened at the life you've led and things you've led undone. You can only hope that in the long run it won't matter, but that in itself is no consolation at all.

Father Kolvenbach recounted the story of an abbot in the Middle Ages who would speak to his monks every day “on finding God, on searching for God, on encountering God.” One day a monk asked the abbot if he ever encountered God. Had he ever had a vision or seen God face-to-face? After a long silence the abbot answered frankly: no, he hadn’t. But, said the abbot, there wasn’t anything surprising in this because even to Moses in the Book of Exodus (33:19–20) God said, “You cannot see my face; for no one shall see me and live.” God says that Moses will see his back as he passed by him. “Thus,” Father Kolvenbach wrote, “looking back over the length and breadth of his life the abbot could see for himself the passage of God.

The proper attitude toward human activity and climate is expressed in the 1957 novel Atlas Shrugged by Ayn Rand. Consider the following passage, where industrialist-philosopher Francisco d’Anconia remarks to steel magnate Hank Rearden how dangerous the climate is, absent massive industrial development. The conversation takes place indoors at an elegant party during a severe storm (in the era before all severe storms were blamed on fossil fuels). There was only a faint tinge of red left on the edge of the earth, just enough to outline the scraps of clouds ripped by the tortured battle of the storm in the sky. Dim shapes kept sweeping through space and vanishing, shapes which were branches, but looked as if they were the fury of the wind made visible. “It’s a terrible night for any animal caught unprotected on that plain,” said Francisco d’Anconia. “This is when one should appreciate the meaning of being a man.” Rearden did not answer for a moment; then he said, as if in answer to himself, a tone of wonder in his voice, “Funny . . .” “What?” “You told me what I was thinking just a while ago . . .” “You were?” “. . . only I didn’t have the words for it.” “Shall I tell you the rest of the words?” “Go ahead.” “You stood here and watched the storm with the greatest pride one can ever feel—because you are able to have summer flowers and half-naked women in your house on a night like this, in demonstration of your victory over that storm. And if it weren’t for you, most of those who are here would be left helpless at the mercy of that wind in the middle of some such plain.

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.

But at the age, already a little disillusioned, which Swann was approaching, at which one knows how to content oneself with being in love for the pleasure of it without requiring too much reciprocity, this closeness of two hearts, if it is no longer, as it was in one’s earliest youth, the goal toward which love necessarily tends, still remains linked to it by an association of ideas so strong that it may become the cause of love, if it occurs first. At an earlier time one dreamed of possessing the heart of the woman with whom one was in love; later, to feel that one possesses a woman’s heart may be enough to make one fall in love with her. And so, at an age when it would seem, since what one seeks most of all in love is subjective pleasure, that the enjoyment of a woman’s beauty should play the largest part in it, love may come into being—love of the most physical kind—without there having been, underlying it, any previous desire. At this time of life, one has already been wounded many times by love; it no longer evolves solely in accordance with its own unknown and inevitable laws, before our astonished and passive heart. We come to its aid, we distort it with memory, with suggestion. Recognizing one of its symptoms, we recall and revive the others. Since we know its song, engraved in us in its entirety, we do not need a woman to repeat the beginning of it—filled with the admiration that beauty inspires—in order to find out what comes after. And if she begins in the middle—where the two hearts come together, where it sings of living only for each other—we are accustomed enough to this music to join our partner right away in the passage where she is waiting for us.

For when one thinks of Guiana one thinks of a country whose inadequate resources are strained in every way, a country whose geography imposes on it an administration and a programme of public works out of all proportion to its revenue and population. One thinks of the sea-wall, forever being breached and repaired; the dikes made of mud for want of money; the dirt roads and their occasional experimental surfacing; the roads that are necessary but not yet made; the decadent railways ('Three-fourths of the passenger rolling stock,' says a matter-of-fact little note in the government paper on the Development Programme, 'is old and nearing the point beyond which further repairs will be impossible'); the three overworked Dakotas and two Grumman seaplanes of British Guiana Airways. And one thinks of the streets of Albouystown, as crowded with children as a schoolyard during recess.

It had a perfectly round door like a porthole, painted green, with a shiny yellow brass knob in the exact middle. The door opened on to a tube-shaped hall like a tunnel: a very comfortable tunnel without smoke, with panelled walls, and floors tiled and carpeted, provided with polished chairs, and lots and lots of pegs for hats and coats — the hobbit was fond of visitors. The tunnel wound on and on, going fairly but not quite straight into the side of the hill — The Hill, as all the people for many miles round called it — and many little round doors opened out of it, first on one side and then on another. No going upstairs for the hobbit: bedrooms, bathrooms, cellars, pantries (lots of these), wardrobes (he had whole rooms devoted to clothes), kitchens, dining-rooms, all were on the same floor, and indeed on the same passage. The best rooms were all on the left-hand side (going in), for these were the only ones to have windows, deep-set round windows looking over his garden, and meadows beyond, sloping down to the river.

The thoughts raced and crashed through her. The grate was thirty feet up—no way to go back now. And the floor of the pit was covered with these things, all smelling her, assessing her. But not … advancing. Like something about her gave them pause. Made. Maybe it also meant something to these creatures. Bryce tugged the neckline of her T-shirt down, revealing the star in all its glory. The beasts shrank back, hissing, tossing massive, scaled heads. Their teeth glinted in the starlight. A tunnel stretched on either side of the pit. She could only make out the cavernous mouths, but it seemed like this pit sat in the middle of a passage. To where, though? This was the stupidest thing she’d ever done. In a life full of stupid ideas and mistakes, that was saying something, but … Bryce turned toward one of the tunnels, trying to better see what lay beyond. The star in her chest dimmed. Like her magic was rapidly fading. She whirled toward the other tunnel, trying to see what she could before the magic vanished— The star flared brightly again. “Huh,” she murmured. Bryce turned back the other way. The star faded. To the opposite side: it brightened.

The violence exercised in the service of human commodification relied on a scientific empiricism always seeking to find the limits of human capacity for suffering, that point where material and social poverty threatened to consume entirely the lives it was meant to garner for sale in the Americas. In this regard, the economic enterprise of human trafficking marked a watershed in what would become an enduring project in the modern Western world: probing the limits up to which it is possible to discipline the body without extinguishing the life within. The aim in the case being economic efficiency rather than punishment, this was a regime whose intent was not to torture but rather to manage the depletion of life that resulted from the conditions of saltwater slavery. But for the Africans who were starved, sorted, and warped to make them into saltwater slaves, torture was the result. It takes no great insight to point to the role of violence in the Atlantic slave trade. But to understand what happened to Africans in this system of human trafficking requires us to ask precisely what kind of violence it requires to achieve its end, the transformation of African captives into Atlantic commodities.

How would you describe their relationship? How does it differ from Billy and Daisy’s relationship? Camila says about Daisy and Billy, “The two of you think you’re lost souls, but you’re what everybody is looking for.” What does she mean by this? As you read the lyrics to Aurora, are there any songs or passages that lead you to believe Daisy or Billy was intimating things within their work that they wouldn’t admit to each other or themselves? What do you think of Karen’s decision about her pregnancy and Graham’s reaction to the news? What part do gender roles play in their situation? Were you surprised to discover who the “author” was? How did you react to learning the “author’s” reason for writing this book? What role does the reliability of memory play in the novel? Were there instances in which you believed one person’s account of an event more than another’s? What does the “author” mean when she states at the beginning, “The truth often lies, unclaimed, in the middle”? What did you think of the songs written by Daisy Jones & The Six? How did you imagine they would sound? If you are old enough to have your own memories of the 1970s, do you feel the author captured that time period well? If you didn’t experience the seventies yourself, what did this fictional depiction of the time evoke for you?

Meanwhile, at the edge of consciousness, we sense a kind of absence. It is not easy to articulate, but it carries its own dark middle-of-the-night fear, its own harrowing. It's the sense that we have become disconnected from meaning in a way that we don't even know how to perceive. We sense it when we worry that we cannot stem the flow of our materialism. We sense it when the pull of our smartphones feels a lot like an addiction. We sense it when we realise that our lives are lived in the controlled climate of air conditioning, but we still don't want to feel the weather outside. Those are just its everyday manifestations. We feel it most keenly when we reach for the language of grief but find only platitudes, when we hurl the darkest wastes of our experience out into the ether and find no one willing to catch them. Something has been lost here, vanished beyond living memory: a fluency in the experiences that have patterned humanity since we began. We have surrendered the rites of passage that used to take us from birth to death, and in doing so, have rendered many parts of our experience unspeakable. We witness them anyway, separately, mutely, in studied isolation from our friends and neighbours who are doing the same. Centuries of knowledge are lost in this silence, generations of fellowship. Constantly surrounded by conversation, we are nevertheless chronically lonely.

In 1799, the poet Samuel Taylor Coleridge goes to Germany on a winter walking trip and writes home to his wife about the opposite sense: of winter as a mysterious magnetic season that the wanderer is expelled into for his own good, for the purification and improvement of his soul. “What sublime scenery I have beheld!” Coleridge’s’ words are one of those rare passages of prose that truly mark the arrival of an epoch. It would be impossible to find anything like it in European literature only twenty-five years before… This kind of love of the winter scene is not of the force outside pressing in on the window, bringing family together. Instead it is for the ice-spirit pulling us out. This winter window is wrenched open by the level of the sublime. The new idea (of winter’s beauty) is associated with Edmund Burke’s great essay on the sublime and beautiful from the middle of the eighteenth century. Burke’s was one of the three or four most powerful ideas in the history of thought, because he wrenched aesthetics away from the insipid idea of beauty (physical, manicured) towards recognition of the full span of human sympathy. Oceans and thunderstorms, precipices and abysses, towering volcanoes and, above all, snow-capped mountains- they rival and outdo the heritage of classical beauty exactly because they frighten us; they fill us with fear, with awe, with a sense of the inestimable mystery of the world.

How quickly the years fall away and the passage of time ceases meaning. We have each a purpose: we are bred to it, engineered for it, or we are drawn to it out of some fathomless innate longing that we cannot explain. Some unlucky few must discover—or create—it on their own, but those are rarer in these days, when by the grace of the forebears we are manufactured to our place in the order of the world. We have our destinies. We race for them, fight for them, fulfill them. Or we fail them. Listen, Perceval. Do you hear your long immortal life stretched out before you, before the stars? I have so much to teach you, my dear. The young do not believe in endings. They do not believe in death. They do not believe in time. Everything takes forever to happen, and twenty years is a long time. Under those circumstances, the apocalypse can seem sexy. Death is a fetish, a taste of the edge. It is not real. And so the days are long, and though time holds us green and dying, we cannot yet feel the drag of our chains hauling us forward to the end. But the old, Perceval. The old have forgiven time. Whatever time you may have is too little. If you live a thousand years—as I nearly have, and you surely will—it does not matter. Unless you have given up, laid down your tools, and folded idle hands to wait, beloved, you will still be in the middle of something when you die. The world is a wheel, and we are all broken on it. And that is fine and just. For there is never any hurry, until there is no time.

(Note: The following was written in 2003, before the full implication of US military commitment in Afghanistan and Iraq could be fully appreciated. The passage also predates US drone attacks against targets in Pakistan and Yemen - to say nothing of Israeli affairs since 2003. It is unknown if and how the author's comments would change if he were writing the same today.) The value of Israel to the United States as a strategic asset has been much disputed. There have been some in the United States who view Israel as a major strategic ally in the region and the one sure bastion against both external and regional enemies. Others have argued that Israel, far from being a strategic asset, has been a strategic liability, by embittering U.S. relations with the Arab world and causing the failure of U.S. policies in the region. But if one compares the record of American policy in the Middle East with that of other regions, one is struck not by its failure but by its success. There is, after all, no Vietnam in the Middle East, no Cuba or Nicaragua or El Salvador, not even an Angola. On the contrary, throughout the successive crises that have shaken the region, there has always been an imposing political, economic, and cultural American presence, usually in several countries - and this, until the Gulf War of 1991, without the need for any significant military intervention. And even then, their presence was needed to rescue the victims of an inter-Arab aggression, unrelated to either Israelis or Palestinians. (99)

I want porridge!" she said, exasperated. "That's all. I wanted a bunny before and 'it' appeared, and now I want porridge. The way my aunts used to make it on cold mornings. Warm and buttery, with rich toasted acorns in it." "Acorns? Really? That sounds... um... I mean, it's an interesting gastronomic choice." She rolled her eyes. "We lived in the middle of a 'forest,' Royal Prince. It was what we had. And a real treat in the middle of winter." Then she proceeded to ignore him. She closed her eyes and cupped her hands. She prayed and wished and imagined and begged. Phillip stayed politely silent- though he did look around, sigh a little, and do all sorts of other things to obviously fret over the passage of time. She tried to call up the feel of the wooden bowl in her hands: it warmed almost like flesh where the wood was thin and the heat of her fingers and the hot porridge mingled. She summoned the smell, a mix of dairy and things of the earth and the tall green grass and the woods. Sometimes there was even a dollop of honey on top. She thought so hard she felt like she had to go to the privy. Her concentration faltered for a moment when she distractedly wondered if that ever happened to Maleficent when she was performing an incantation. But after a few seconds she was back in her dream of porridge. Time passed... "GOOD LORD!" The smell in her head was giving to a real scent in her nose now, with even that faint, almost 'un'tasty burnt smell the acorns sometimes gave off. She smiled and opened her eyes. In her hands was a cracked wooden bowl full of porridge, just like she remembered.

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

Many people approach Tolstoy with mixed feelings. They love the artist in him and are intensely bored by the preacher; but at the same time it is rather difficult to separate Tolstoy the preacher from Tolstoy the artist—it is the same deep slow voice, the same robust shoulder pushing up a cloud of visions or a load of ideas. What one would like to do, would be to kick the glorified soapbox from under his sandalled feet and then lock him up in a stone house on a desert island with gallons of ink and reams of paper—far away from the things, ethical and pedagogical, that diverted his attention from observing the way the dark hair curled above Anna's white neck. But the thing cannot be done : Tolstoy is homogeneous, is one, and the struggle which, especially in the later years, went on between the man who gloated over the beauty of black earth, white flesh, blue snow, green fields, purple thunderclouds, and the man who maintained that fiction is sinful and art immoral—this struggle was still confined within the same man. Whether painting or preaching, Tolstoy was striving, in spite of all obstacles, to get at the truth. As the author of Anna Karenin, he used one method of discovering truth; in his sermons, he used another; but somehow, no matter how subtle his art was and no matter how dull some of his other attitudes were, truth which he was ponderously groping for or magically finding just around the corner, was always the same truth — this truth was he and this he was an art. What troubles one, is merely that he did not always recognize his own self when confronted with truth. I like the story of his picking up a book one dreary day in his old age, many years after he had stopped writing novels, and starting to read in the middle, and getting interested and very much pleased, and then looking at the title—and seeing: Anna Karenin by Leo Tolstoy. What obsessed Tolstoy, what obscured his genius, what now distresses the good reader, was that, somehow, the process of seeking the Truth seemed more important to him than the easy, vivid, brilliant discovery of the illusion of truth through the medium of his artistic genius. Old Russian Truth was never a comfortable companion; it had a violent temper and a heavy tread. It was not simply truth, not merely everyday pravda but immortal istina—not truth but the inner light of truth. When Tolstoy did happen to find it in himself, in the splendor of his creative imagination, then, almost unconsciously, he was on the right path. What does his tussle with the ruling Greek-Catholic Church matter, what importance do his ethical opinions have, in the light of this or that imaginative passage in any of his novels? Essential truth, istina, is one of the few words in the Russian language that cannot be rhymed. It has no verbal mate, no verbal associations, it stands alone and aloof, with only a vague suggestion of the root "to stand" in the dark brilliancy of its immemorial rock. Most Russian writers have been tremendously interested in Truth's exact whereabouts and essential properties. To Pushkin it was of marble under a noble sun ; Dostoevski, a much inferior artist, saw it as a thing of blood and tears and hysterical and topical politics and sweat; and Chekhov kept a quizzical eye upon it, while seemingly engrossed in the hazy scenery all around. Tolstoy marched straight at it, head bent and fists clenched, and found the place where the cross had once stood, or found—the image of his own self.

Whereas the slave cargoes gathered on the African coast reconfigured the normative boundaries of social life, the slave communities in the Americas exploded those boundaries beyond recognition. If an Akan-speaking migrant lived to complete a year on a west Indian sugar estate, he or she was likely by the end of that time to have come into close contact with unrelated Akan strangers as well as with Ga, Guan, or Adangbe speakers in the holding station on the African littoral, with Ewe speakers on the slave ship, and with Angolans, Biafrans, and Senegambians on the plantation. This was the composite we call diasporic Africa—an Africa that constituted not the continent on European maps, but rather the plurality of remembered places immigrant slaves carried with them. Like any geographic entity, diasporic Africa varies according to the perspective from which it is surveyed. Viewed from a cartographic standpoint (in essence, the view of early modern Europeans), diasporic Africa is a constellation of discrete ethnic and language groups; if one adopts this perspective, the defining question becomes whether or not the various constituent groups in the slave community shared a culture. Only by approaching these questions from the vantage point of Africans as migrants, however, can we hope to understand how Africans themselves experienced and negotiated their American worlds. If in the regime of the market Africans’ most socially relevant feature was their exchangeability, for Africans as immigrants the most socially relevant feature was their isolation, their desperate need to restore some measure of social life to counterbalance the alienation engendered by their social death. Without some means of achieving that vital equilibrium thanks to which even the socially dead could expect to occupy a viable place in society, slaves could foresee only further descent into an endless purgatory.

The least you can do is buy the lady a drink.” As the tavern-goers returned to their carousing, he turned his arrogant grin on Sophia. “What are you having, then?” She blinked at him. What was she having? Sophia knew exactly what she was having. She was having colossally bad luck. This well-dressed mountain of insolence looming over her was Captain Grayson, of the brig Aphrodite. And the brig Aphrodite was the sole ship bound for Tortola until next week. For Sophia, next week might as well have been next year. She needed to leave for Tortola. She needed to leave now. Therefore, she needed this man-or this man’s ship-to take her. “What, no outpouring of gratitude?” He cast a glance toward Bains, who was lumbering up from the floor. “I suppose you think I should have beat him to a pulp. I could have. But then, I don’t like violence. It always ends up costing me money. And pretty thing that you are”-his eyes skipped over her as he motioned to the barkeep-“before I went to that much effort, I think I’d at least need to know your name, Miss…?” Sophia gritted her teeth, marshaling all her available forbearance. She needed to leave, she reminded herself. She needed this man. “Turner. Miss Jane Turner.” “Miss…Jane…Turner.” He teased the syllables out, as if tasting them on his tongue. Sophia had always thought her middle name to be the dullest, plainest syllable imaginable. But from his lips, even “Jane” sounded indecent. “Well, Miss Jane Turner. What are you drinking?” “I’m not drinking anything. I’m looking for you, Captain Grayson. I’ve come seeking passage on your ship.” “On the Aphrodite? To Tortola? Why the devil would you want to go there?” “I’m a governess. I’m to be employed, near Road Town.” The lies rolled effortlessly off her tongue. As always. His eyes swept her from bonnet to half boots, stroking an unwelcome shiver down to her toes. “You don’t look like any governess I’ve ever seen.

She pulled her small Ray-Ban sunglasses partway out of her shoulder bag and took three thousand-yen bills from her wallet. Handing the bills to the driver, she said, 'I'll get out here. I really can't be late for this appointment.' The driver nodded and took the money. 'Would you like a receipt?' 'No need. And keep the change.' 'Thanks very much,' he said. 'Be careful, it looks windy out there. Don't slip.' 'I'll be careful,' Aomame said. 'And also,' the driver said, facing the mirror, 'please remember: things are not what they seem.' Things are not what they seem, Aomame repeated mentally. 'What do you mean by that?' she asked with knitted brows. The driver chose his words carefully: 'It's just that you're about to do something out of the ordinary. Am I right? People do not ordinarily climb down the emergency stairs of the Metropolitan Expressway in the middle of the day - especially women.' 'I suppose you're right.' 'Right. And after you do something like that, the everyday look of things might seem to change a little. Things may look different to you than they did before. I've had that experience myself. But don't let appearances fool you. There's always only one reality.' Aomame thought about what he was saying, and in the course of her thinking, the Janáček ended and the audience broke into immediate applause. This was obviously a live recording. The applause was long and enthusiastic. There were even occasionally calls of 'Bravo!' She imagined the smiling conductor bowing repeatedly to the standing audience. He would then raise his head, raise his arms, shake hands with the concertmaster, turn away from the audience, raise his arms again in praise of the orchestra, face front, and take another deep bow. As she listened to the long recorded applause, it sounded less like applause and more like an endless Martian sandstorm. 'There is always, as I said, only one reality,' the driver repeated slowly, as if underlining an important passage in a book.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

The advantages of [a Steinway concert grand]--highly different as it is from the usual rich, mellow and quietly brilliant Steinway--lie not only in its carrying power and easy articulation of rapid passages; still more important is the range of dynamic contrast possible and the resulting differentiation of bass, middle and treble registers. This differentiation enables the melodic line to be highlighted and the piano's extreme dynamic contrasts to be used without blocking the audibility of the pitches being played.

African American racial consciousness responds to the horrors of the Middle Passage and New World slavery as well as to the unfulfilled promise of "all men are created equal." Blackness becomes a form of "double consciousness," as W. E. B. Du Bois put it long ago, a sense of being both African and American, insiders and outsiders, different and equal. In

The American Society for the Prevention of Cruelty to Animals (ASPCA)—a strictly New York City concern despite its expansive name—had been founded in 1866 by Henry Bergh, son of wealthy shipbuilder Christian Bergh. Addressing a crowded Clinton Hall meeting of the American Geographical and Statistical Society, Bergh had denounced the cruelties practiced upon urban animals, particularly by the brutish (and Irish) lower classes, and urged New Yorkers to follow England’s example in tackling the problem organizationally and legislatively. The backing of wealthy bourgeois gentlemen (Astor, Fish, Belmont) and leading ministers (the Unitarian “Pope” Henry Bellows) won the ASPCA a charter and gained passage of restrictive laws, but the rank-and-file supporters of the organization were mainly middle class.

You know that pen drawing of a brain on the wall above the desk in your study?” my wife said. “There's a single eye in the middle of it, and judging from the size of that eye, the brain seems a little smaller than normal. I wonder if that isn't a sketch of the other brain?” I did prize that sketch of a brain. It had been used as the frontispiece in a collection of essays that Professor W had published just after the war, On Madness and Other Matters, But, as far as I was consciously aware, I had placed the illustration in a wooden frame and hung it on the wall because I had been profoundly influenced by the following passage in that book: “There are those who say that great achievements are impossible in the absence of madness. That is untrue! Achievements enabled by madness are invariably accompanied by desolation and sacrifice. Truly great achievements are attained by humanistic individuals laboring honestly, tirelessly, humbly while acutely conscious, far more so than others, that they are susceptible to madness.

If our marriage were to go on just the way it’s been going, what will it be like for us in five, ten, twenty years? How can I build the self-esteem of my wife, who spends enormous amounts of time cleaning house and changing diapers? How can I help my eight-year-old girl learn to understand and control her emotions before the hormones start pumping through her body? When will my little boy and I need to have our first talk about sex? What kinds of things might my kids encounter in middle school—and how can I prepare them? How can I manage my career goals so that I’m available to my high school children? What will my children need in a dad when they’re in college? What kind of a husband will my wife need when she hits menopause? How can I help her through that passage? What kind of traits will my kids and grandkids cherish in a grandfather?

In addition to the above-referenced loans, I owe: The inalienable privilege of my race to the victims of the Middle Passage, a debt whose repayment has proven tricky to schedule, given the endless deferments, if not forbearances, and the way that the blood of slavery tends to run clear in the tears of liberals.

Americans believe in the reality of “race” as a defined, indubitable feature of the natural world. Racism—the need to ascribe bone-deep features to people and then humiliate, reduce, and destroy them—inevitably follows from this inalterable condition. In this way, racism is rendered as the innocent daughter of Mother Nature, and one is left to deplore the Middle Passage or the Trail of Tears the way one deplores an earthquake, a tornado, or any other phenomenon that can be cast as beyond the handiwork of men. But race is the child of racism, not the father. And the process of naming “the people” has never been a matter of genealogy and physiognomy so much as one of hierarchy. Difference in hue and hair is old. But the belief in the preeminence of hue and hair, the notion that these factors can correctly organize a society and that they signify deeper attributes, which are indelible—this is the new idea at the heart of these new people who have been brought up hopelessly, tragically, deceitfully, to believe that they are white.

In Legacies, Portes and Rumbaut report that most immigrants move into the middle-class mainstream in one or two generations. That is the good news. The bad news is that if they don't make it quickly into the middle class, they won't make it at all. With the passage of time, drive diminishes, and by the third generation, assimilation stops.

Along the coast runs a wide fertile plain, backed to the east by a north–south spine of hills which in the north become mountains; Jerusalem sits in the middle of the hill country. Before the hills rise to mountains in the north, they curve to the coast, enclosing the Kishon river valley running down to the sea. Through this curve of hills there is only one major north–south pass, guarded by an ancient strongpoint now called Megiddo. This is the chief passage point for land traffic from Egypt north-east to all the lands of the Middle East and beyond, especially the successive civilizations which rose and fell around the great rivers of Iraq, the Tigris and Euphrates. It is not surprising, therefore, that the great powers of the ancient world repeatedly fought over such a strategic place.

I have my first review this is exciting I write a passage to introduce the book and want to share it on SNS . As below words,hope you can give me some advice. " Want to share a book with all of you,my friends .So luck to read this book <> . He is not a famous writer but all story is he`s real experience,how to be abuse by his mother, how to overcome learn disablity ,how to be a good father in life and how to get a middle class life in US now.The purpose to write this book is that he want to help someone who have same experience with him and encourage those people,you are not alone,there are many people have experienced similar things,you can overcome it and you deserved a good life. This book can help us to avoid many mistake when we as a parent .

PROGENY OF THE MIDDLE PASSAGE The leaky little tubs which the sea devours are the granddaughters of those slave ships. Today’s slaves, though no longer called by that name, enjoy the same freedoms as their grandparents who were driven by the lash to the plantations of America. They do not simply depart: they are pushed. No one emigrates by choice. From Africa and from many other places, the desperate flee wars and droughts and exhausted lands and poisoned rivers and empty bellies. Shipments of human flesh are nowadays the most successful export from the south of the world.

I had never examined this fear of Trinidad. I had never wished to. In my novels I had only expressed this fear; and it is only now, at the moment of writing, that I am able to attempt to examine it. I knew Trinidad to be unimportant, uncreative, cynical. The only professions were those of law and medicine, because there was no need for any other; and the most successful people were commission agents, bank managers and members of the distributive trades. Power was recognized, but dignity was allowed to no one. Every person of eminence was held to be crooked and contemptible. We lived in a society which denied itself heroes.