Most Beautiful German Quotes

For Sayonara, literally translated, 'Since it must be so,' of all the good-bys I have heard is the most beautiful. Unlike the Auf Wiedershens and Au revoirs, it does not try to cheat itself by any bravado 'Till we meet again,' any sedative to postpone the pain of separation. It does not evade the issue like the sturdy blinking Farewell. Farewell is a father's good-by. It is - 'Go out in the world and do well, my son.' It is encouragement and admonition. It is hope and faith. But it passes over the significance of the moment; of parting it says nothing. It hides its emotion. It says too little. While Good-by ('God be with you') and Adios say too much. They try to bridge the distance, almost to deny it. Good-by is a prayer, a ringing cry. 'You must not go - I cannot bear to have you go! But you shall not go alone, unwatched. God will be with you. God's hand will over you' and even - underneath, hidden, but it is there, incorrigible - 'I will be with you; I will watch you - always.' It is a mother's good-by. But Sayonara says neither too much nor too little. It is a simple acceptance of fact. All understanding of life lies in its limits. All emotion, smoldering, is banked up behind it. But it says nothing. It is really the unspoken good-by, the pressure of a hand, 'Sayonara.

French is the most beautiful,” he said, “and Italian is the most poetic, and Russian the most powerful, German the most solid. But more business is done in English than in any other.

That Hegelian dialectics should provide a wonderful instrument for always being right, because they permit the interpretations of all defeats as the beginning of victory, is obvious. One of the most beautiful examples of this kind of sophistry occurred after 1933 when the German Communists for nearly two years refused to recognize that Hitler's victory had been a defeat for the German Communist Party.

I can’t really do much with Nietzsche. He is more an artist than a philosopher; he doesn’t have the crystal-clear understanding of Schopenhauer. Of course, I value Nietzsche as a genius. He writes possibly the most beautiful language that German literature has to offer us today, but he is not my guide.

Having been, not only mutilated in our country, wounded in our very flesh, but also divested of our most beautiful images, for you gave the world a hateful and ridiculous version of them. The most painful thing to bear is seeing a mockery made of what one loves.

A Rock, A River, A Tree Hosts to species long since departed, Mark the mastodon. The dinosaur, who left dry tokens Of their sojourn here On our planet floor, Any broad alarm of their of their hastening doom Is lost in the gloom of dust and ages. But today, the Rock cries out to us, clearly, forcefully, Come, you may stand upon my Back and face your distant destiny, But seek no haven in my shadow. I will give you no hiding place down here. You, created only a little lower than The angels, have crouched too long in The bruising darkness, Have lain too long Face down in ignorance. Your mouths spelling words Armed for slaughter. The rock cries out today, you may stand on me, But do not hide your face. Across the wall of the world, A river sings a beautiful song, Come rest here by my side. Each of you a bordered country, Delicate and strangely made proud, Yet thrusting perpetually under siege. Your armed struggles for profit Have left collars of waste upon My shore, currents of debris upon my breast. Yet, today I call you to my riverside, If you will study war no more. Come, clad in peace and I will sing the songs The Creator gave to me when I And the tree and stone were one. Before cynicism was a bloody sear across your brow And when you yet knew you still knew nothing. The river sings and sings on. There is a true yearning to respond to The singing river and the wise rock. So say the Asian, the Hispanic, the Jew, The African and Native American, the Sioux, The Catholic, the Muslim, the French, the Greek, The Irish, the Rabbi, the Priest, the Sheikh, The Gay, the Straight, the Preacher, The privileged, the homeless, the teacher. They hear. They all hear The speaking of the tree. Today, the first and last of every tree Speaks to humankind. Come to me, here beside the river. Plant yourself beside me, here beside the river. Each of you, descendant of some passed on Traveller, has been paid for. You, who gave me my first name, You Pawnee, Apache and Seneca, You Cherokee Nation, who rested with me, Then forced on bloody feet, Left me to the employment of other seekers-- Desperate for gain, starving for gold. You, the Turk, the Swede, the German, the Scot... You the Ashanti, the Yoruba, the Kru, Bought, sold, stolen, arriving on a nightmare Praying for a dream. Here, root yourselves beside me. I am the tree planted by the river, Which will not be moved. I, the rock, I the river, I the tree I am yours--your passages have been paid. Lift up your faces, you have a piercing need For this bright morning dawning for you. History, despite its wrenching pain, Cannot be unlived, and if faced with courage, Need not be lived again. Lift up your eyes upon The day breaking for you. Give birth again To the dream. Women, children, men, Take it into the palms of your hands. Mold it into the shape of your most Private need. Sculpt it into The image of your most public self. Lift up your hearts. Each new hour holds new chances For new beginnings. Do not be wedded forever To fear, yoked eternally To brutishness. The horizon leans forward, Offering you space to place new steps of change. Here, on the pulse of this fine day You may have the courage To look up and out upon me, The rock, the river, the tree, your country. No less to Midas than the mendicant. No less to you now than the mastodon then. Here on the pulse of this new day You may have the grace to look up and out And into your sister's eyes, Into your brother's face, your country And say simply Very simply With hope Good morning.

She was now ready. Diarrhea pills, speed, sleep dope, lethal pill, and beauty aid. Bring on the Germans.

The soup-kitchen was behind the cathedral; it remained only to determine which, of the many and beautiful churches of Cracow, was the cathedral. Whom could one ask, and how? A priest walked by; I would ask the priest. Now the priest, young and of benign appearance, understood neither French nor German; as a result, for the first and only time in my post-scholastic career, I reaped the fruits of years of classical studies, carrying on the most extravagant and chaotic of conversations in Latin. After the initial request for information (Pater optime, ubi est menas pauperorum?), we began to speak confusedly of everything, of my being a Jew, of the Lager (castra? better: Lager, only too likely to be understood by everybody), of Italy, of the danger of speaking German in public (which I was to understand soon after, by direct experience), and of innumerable other things, to which the unusual dress of the language gave a curious air of the remotest past.

Ernst Dwinger in his Siberian Diary mentions a German lieutenant—for years a prisoner in a camp where cold and hunger were almost unbearable—who constructed himself a silent piano with wooden keys. In the most abject misery, perpetually surrounded by a ragged mob, he composed a strange music which was audible to him alone. And for us who have been thrown into hell, mysterious melodies and the torturing images of a vanished beauty will always bring us, in the midst of crime and folly, the echo of that harmonious insurrection which bears witness, throughout the centuries, to the greatness of humanity.

Later, I came to see that Mr. Dickens and Mr. Wordsworth were thinking of men like me when they wrote their words. But most of all, I believe that William Shakespeare was. Mind you, I cannot always make sense of what he says, but it will come. It seems to me the less he said, the more beauty he made. Do you know what sentence of his I admire the most? It is “The bright day is done, and we are for the dark.” I wish I’d known those words on the day I watched those German troops land, plane-load after plane-load of them—and come off ships down in the harbor! All I could think of was damn them, damn them, over and over. If I could have thought the words “the bright day is done and we are for the dark,” I’d have been consoled somehow and ready to go out and contend with circumstance—instead of my heart sinking to my shoes.

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

There is nothing, he tells me, more odious than a German. However, their women are seductive, and they make the world's most beautiful music. My employer sings me a German song. He sounds like a buffalo in distress. Afterward he makes me read to him from the Bible.

You will learn of the relationship between the various strange destinies which plunged you at one moment into a higher realm of miraculous visions and at the next into the most commonplace of worlds. It is said that the miraculous has vanished from the earth, but I do not believe it. The miracles are still there, for even if we are no longer willing to call by that name the most wonderful aspects of our daily life, because we have managed to deduce from a succession of events a law of cyclic recurrence, nevertheless there often passes through that cycle a phenomenon which puts all our wisdom to shame, and which, in our stupid obstinacy, we refuse to believe because we are unable to comprehend it.

In the area of linguistics, there are major language groups: Japanese, Chinese, Spanish, English, Portuguese, Greek, German, French, and so on. Most of us grow up learning the language of our parents and siblings, which becomes our primary or native tongue. Later, we may learn additional languages but usually with much more effort. These become our secondary languages. We speak and understand best our native language. We feel most comfortable speaking that language. The more we use a secondary language, the more comfortable we become conversing in it. If we speak only our primary language and encounter someone else who speaks only his or her primary language, which is different from ours, our communication will be limited. We must rely on pointing, grunting, drawing pictures, or acting out our ideas. We can communicate, but it is awkward. Language differences are part and parcel of human culture. If we are to communicate effectively across cultural lines, we must learn the language of those with whom we wish to communicate. In the area of love, it is similar. Your emotional love language and the language of your spouse may be as different as Chinese from English. No matter how hard you try to express love in English, if your spouse understands only Chinese, you will never understand how to love each other. My friend on the plane was speaking the language of “Affirming Words” to his third wife when he said, “I told her how beautiful she was. I told her I loved her. I told her how proud I was to be her husband.” He was speaking love, and he was sincere, but she did not understand his language. Perhaps she was looking for love in his behavior and didn’t see it. Being sincere is not enough. We must be willing to learn our spouse’s primary love language if we are to be effective communicators of love.

There arose in the aftermath of this battle the strangest and most beautiful legend of the war. It was said that, when the British peril was at its height, a majestic figure had appeared high in the sky with arm upraised. Some said it had been pointing to victory, others that it held back the Germans as the Tommies got away. It came to be known as the Angel of Mons. Even more colorful was the simultaneous legend of the Archers of Agincourt. In the late Middle Ages at Agincourt—not a great distance from Mons—English yeomen armed with longbows had won a great victory over a much bigger force of mounted and armored French knights. Four hundred and ninety-nine years later there were stories of German soldiers found dead at Mons with arrows through their bodies.

are much more beautiful in body than women. It is only a man whose intellect is clouded by his sexual impulse that could give the name of the fair sex to that undersized, narrow-shouldered, broad-hipped, and short-legged race; for the whole beauty of the sex is bound up with this impulse. Instead of calling them beautiful there would be more warrant for describing women as the unesthetic sex. Neither for music, nor for poetry, nor for the fine arts, have they really and truly any sense of susceptibility; it is a mere mockery if they make a pretense of it in order to assist their endeavor to please... They are incapable of taking a purely objective interest in anything... The most distinguished intellects among the whole sex have never managed to produce a single achievement in the fine arts that is really genuine and original; or given to the world any work of permanent value in any sphere.[711] This veneration of women is a product of Christianity and of German sentimentality; and it is in turn a cause of that Romantic movement which exalts feeling, instinct and will above the intellect.[712] The Asiatics know better, and frankly recognize the inferiority of woman. "When the laws gave women equal rights with men, they ought also to have endowed them with masculine intellects.

So meaning is only a moment and a transition from absurdity to absurdity, and absurdity only a moment and a transition from meaning to meaning. Oh, that Siegfried, blond and blue-eyed, the German hero, had to fall by my hand, the most loyal and courageous! He had everything in himself that I treasured as the greater and more beautiful; he was my power, my boldness, my pride. I would have gone under in the same battle, and so only assassination was left to me. If I wanted to go on living, it could only be through trickery and cunning. Judge not! Think of the blond savage of the German forests, who had to betray the hammer-brandishing thunder to the pale Near Eastern god who was nailed to the wood like a chicken marten. The courageous were overcome by a certain contempt for themselves. But their life force bade them to go on living, and they betrayed their beautiful wild Gods, their holy trees and their awe of the German forests.

It was astonishing how loudly one laughed at tales of gruesome things, of war’s brutality-I with the rest of them. I think at the bottom of it was a sense of the ironical contrast between the normal ways of civilian life and this hark-back to the caveman code. It made all our old philosophy of life monstrously ridiculous. It played the “hat trick” with the gentility of modern manners. Men who had been brought up to Christian virtues, who had prattled their little prayers at mothers’ knees, who had grown up to a love of poetry, painting, music, the gentle arts, over-sensitized to the subtleties of half-tones, delicate scales of emotion, fastidious in their choice of words, in their sense of beauty, found themselves compelled to live and act like ape-men; and it was abominably funny. They laughed at the most frightful episodes, which revealed this contrast between civilized ethics and the old beast law. The more revolting it was the more, sometimes, they shouted with laughter, especially in reminiscence, when the tale was told in the gilded salon of a French chateau, or at a mess-table. It was, I think, the laughter of mortals at the trick which had been played on them by an ironical fate. They had been taught to believe that the whole object of life was to reach out to beauty and love, and that mankind, in its progress to perfection, had killed the beast instinct, cruelty, blood-lust, the primitive, savage law of survival by tooth and claw and club and ax. All poetry, all art, all religion had preached this gospel and this promise. Now that ideal had broken like a china vase dashed to hard ground. The contrast between That and This was devastating. It was, in an enormous world-shaking way, like a highly dignified man in a silk hat, morning coat, creased trousers, spats, and patent boots suddenly slipping on a piece of orange-peel and sitting, all of a heap, with silk hat flying, in a filthy gutter. The war-time humor of the soul roared with mirth at the sight of all that dignity and elegance despoiled. So we laughed merrily, I remember, when a military chaplain (Eton, Christ Church, and Christian service) described how an English sergeant stood round the traverse of a German trench, in a night raid, and as the Germans came his way, thinking to escape, he cleft one skull after another with a steel-studded bludgeon a weapon which he had made with loving craftsmanship on the model of Blunderbore’s club in the pictures of a fairy-tale. So we laughed at the adventures of a young barrister (a brilliant fellow in the Oxford “Union”) whose pleasure it was to creep out o’ nights into No Man’s Land and lie doggo in a shell-hole close to the enemy’s barbed wire, until presently, after an hour’s waiting or two, a German soldier would crawl out to fetch in a corpse. The English barrister lay with his rifle ready. Where there had been one corpse there were two. Each night he made a notch on his rifle three notches one night to check the number of his victims. Then he came back to breakfast in his dugout with a hearty appetite.

I had tracked down a little cafe in the next village, with a television set that was going to show the World Cup Final on the Saturday. I arrived there mid-morning when it was still deserted, had a couple of beers, ordered a sensational conejo au Franco, and then sat, drinking coffee, and watching the room fill up. With Germans. I was expecting plenty of locals and a sprinkling of tourists, even in an obscure little outpost like this, but not half the population of Dortmund. In fact, I came to the slow realisation as they poured in and sat around me . . . that I was the only Englishman there. They were very friendly, but there were many of them, and all my exits were cut off. What strategy could I employ? It was too late to pretend that I was German. I’d greeted the early arrivals with ‘Guten Tag! Ich liebe Deutschland’, but within a few seconds found myself conversing in English, in which they were all fluent. Perhaps, I hoped, they would think that I was an English-speaker but not actually English. A Rhodesian, possibly, or a Canadian, there just out of curiosity, to try to pick up the rules of this so-called ‘Beautiful Game’. But I knew that I lacked the self-control to fake an attitude of benevolent detachment while watching what was arguably the most important event since the Crucifixion, so I plumped for the role of the ultra-sporting, frightfully decent Upper-Class Twit, and consequently found myself shouting ‘Oh, well played, Germany!’ when Helmut Haller opened the scoring in the twelfth minute, and managing to restrain myself, when Geoff Hurst equalised, to ‘Good show! Bit lucky though!’ My fixed grin and easy manner did not betray the writhing contortions of my hands and legs beneath the table, however, and when Martin Peters put us ahead twelve minutes from the end, I clapped a little too violently; I tried to compensate with ‘Come on Germany! Give us a game!’ but that seemed to strike the wrong note. The most testing moment, though, came in the last minute of normal time when Uwe Seeler fouled Jackie Charlton, and the pig-dog dolt of a Swiss referee, finally revealing his Nazi credentials, had the gall to penalise England, and then ignored Schnellinger’s blatant handball, allowing a Prussian swine named Weber to draw the game. I sat there applauding warmly, as a horde of fat, arrogant, sausage-eating Krauts capered around me, spilling beer and celebrating their racial superiority.

One dominant response to the Great War was “disillusion” and a repudiation of principles named by such lofty abstractions as Honor, Patriotism, Virtue, and Beauty. It is easy to find examples of that solvent at work. But in another sense, the response to the war, especially on the continent, and most particularly in Germany, was just the opposite: it was what we might call the re-enchantment, the re-illusioning, of the world by means of a wholesale embrace of empty abstractions. The re-enchantment was malign, to be sure, but it was also thoroughgoing. Nazism was the most poisonous effort.It was, as [Modris] Eksteins puts it, “an attempt to lie beautifully to the German nation and to the world.” This is where kitsch comes in.

Adolf Hitler and his Brownshirts had surged to power. Now they held Germany by the throat. The Gestapo was rapidly creating a cruel and brutal police state that treated all but true Aryans like dogs and swine. That was certainly true for Jews like the Weisz family. In just the last few years, they and all of the Jewish families in Germany had been stripped of their citizenship and denied many of their most basic rights. Jacob’s father, an esteemed professor of German history, had been summarily fired from his prestigious post at Frederick William University in Berlin. The Weisz family had been forced out of their beautiful, spacious home in the suburbs of the capital. They’d had a big red J stamped on their official papers and had been denied permission to leave the country. So they had left Berlin and made a new home in Siegen.

And those terrible angels—the angel of annihilation—is a beautiful thing, is the maker, too, of joy, and is partly what Zadie Smith’s talking about when she talks about being in joy. That it’s not a feeling or an accomplishment: it’s an entering and a joining with the terrible (the old German kind), joy is. Among the most beautiful things I’ve ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: “What if we joined our wildernesses together?” Sit with that for a minute. That the body, the life, might carry a wilderness, an unexplored territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness—perhaps the densest wild in there—thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?)—is our sorrow? Or, to use Smith’s term, the “intolerable.” It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of everything, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy?

I do not believe that one can maintain a situation in which a man toils and works a whole year, only to get a ludicrous salary, and another just sits down in a leather seat and gets enormous sums for it. This is a condition unworthy of man. [-] After all, there are two worlds which confront each other. And they are right when they say: “We can never reconcile ourselves to the National Socialist world.” For how could a narrow-minded capitalist possibly declare his agreement with my principles? It would be easier for the devil to go to church and take holy water. [-] This is the first state in our German history which, as a matter of principle, eliminated all social prejudice in the assignment of social positions, and this not only in civilian life. I myself am the best proof of that. I am not even an advocate; just think of what this means! And still I am your Fuhrer! [-] What was it that I asked of the outside world Nothing but the right of Germans to unite, and second, that what was taken away from them be restored. I asked for nothing which might have implied a loss for another people. How often have I offered my hand to them Immediately after my rise to power. For what does armament mean? It gobbles up so much manpower. And especially I who regard work as the decisive factor, I had wished to employ German manpower for other plans. And, my Volksgenossen, I believe it became common knowledge that I have plans of some substance, beautiful and great plans for my Volk. I have the ambition to make the German Volk rich, the German lands beautiful. I wish the standard of living of the individual to increase. I wish us to develop the most beautiful and best culture. I wish theater to be an enjoyment affordable for the entire Volk and not only for the upper ten thousand as in England. Beyond this, I wish the entirety of German culture to benefit the Volk. These were enormous plans which we possessed, and for their realization I needed manpower. Armament just takes men away. I made proposals to restrict armament. But all they did was laugh at me. [-] For it was quite clear: what was I before the World War? An unknown, nameless man. What was I during the War? A small, common soldier. I bore no responsibility for the World War. But who are the folk who lead England once again today The very same people who were already agitating before the World War. It is the same Churchill, who was already the vilest warmonger in the World War, and the late Chamberlain who agitated just as much then. And the whole audience (Korona) that belongs there, and naturally that people which always believes that with the trumpets of Jericho it can destroy the peoples: these are the old specters which have arisen once more! Adolf Hitler – speech to the workers of a Berlin December 10, 1940

t is discovered an extraordinary similarity between Nietzsche and the Hindu-Aryan Rishi, visionary poets of the Vedas. They also thought the ideas from outside to inside: they 'appeared' to them. Rishi means 'he who sees'. See an Idea, express it, or try to express it. The job of the Rishis has been fulfilled for millennia and the vision of the Vedas was revised, elaborated, in subsequent visions, in scholastics, in doctrinal buildings and sophisticated verifications, through centuries. In any case, he, who preached not to subtract anything that life offers as Will of Power, as possession, increasing its power, lived chaste, like a yogi, always looking for the highest tensions of the soul, climbing always, more and more lonely, to be able to open up to that style of thinking, where the ideas could possess him as the most authentic expression of life, as his 'pulse', hitting him in the center of the personal being, or of the existence there accumulated, and that he called, long before Jung and any other psychologist, the Self, to differentiate it from the conscious and limited self, from the rational self. Let's clarify, then. What Nietzsche called thinking is something else, Nietzsche did not think with his head (because 'synchronistically' it hurt) but with the Self, with all of life and, especially, 'with the feet'. 'I think with my feet,' he said, 'because I think walking, climbing.' That is, when the effort and exhaustion caused the conscious mind to enter a kind of drowsiness or semi-sleep, there it took possession of the work of thinking that 'other thing', the Self, opening up to the dazzling penetration of the Idea, or that expression of the Original Power of Life, of Being, of the Will of Power, which crosses man from part to part, as in a yoga samadhi, or in a kaivalya, from an ancient rishi, or Tantric Siddha. Also like those rays that pierced the Etruscan 'fulgurators', to change them, and that they were able to resist thanks to a purified technique of concentration and initiation preparation. That this is a deep Aryan, Hyperborean, that is, Nordic-polar, Germanic style of origins ('let's face ourselves, we are Hyperborean'), and that he knew it, is proved in the name he gave his more beautiful, bigger work: 'Thus spoke Zarathustra'. Zarathustra is the Aryan Magician-reformer of ancient Persia.

Again I say, the Christians of to-day are too modest for me .… If Wagner were a Christian, then Liszt was perhaps a Father of the Church! — The need of salvation, the quintessence of all Christian needs, has nothing in common with such clowns; it is the most straightforward expression of decadence, it is the most convincing and most painful affirmation of decadence, in sublime symbols and practices. The Christian wishes to be rid of himself. Le moi est toujours haissable (The Self is always hateful). Noble morality, master-morality, on the other hand, is rooted in a triumphant saying of yea to one's self, — it is the self-affirmation and self-glorification of life; it also requires sublime symbols and practices; but only “because its heart is too full.” The whole of beautiful art and of great art belongs here; their common essence is gratitude. But we must allow it a certain instinctive repugnance to décadents, and a scorn and horror of the latter's symbolism: such things almost prove it. The noble Romans considered Christianity as a foeda superstitio: let me call to your minds the feelings which the last German of noble taste — Goethe — had in regard to the cross.

Had it not been for the mud and rain last October, we should have been in Moscow in no time. We have now learnt that the moment the rain comes, we must stop everything. When the war ends, the German people need not bother its head about what it is going to do during the next fifty years ! We shall become the most self-supporting State, in every respect, including cotton, in the world. The only thing we shall not have will be a coffee plantation—but we'll find a coffeegrowing colony somewhere or other! Timber we shall have in abundance, iron in limitless quantity, the greatest manganeseore mines in the world, oil—we shall swim in it! And to handle it all, the whole strength of the entire German man power! By God ! how right the peasant is to put his trust solely in the earth ! What's the use of talking about scenic beauty, when the earth is oozing with wealth ! In the future, it will be a pleasure to work ! Stalin is half beast, half giant. To the social side of life he is utterly indifferent. The people can rot, for all he cares. If we had given him another ten years, Europe would have been swept away, as it was at the time of the Huns. Without the German Wehrmacht, it would have been all up with Europe even now. The doors of the Continent would have been flung open for him by the idiocy of the masses. The worst of our winters is now behind us. In a hundred years' time there will be millions of German peasants living here.

Copulating Cats and Holy Men The Story of the Creation of the Book of Kells   In the year 791 A.D an Irish monk named Connachtach brought together a team of the finest calligraphers the world has ever seen, on the island of Iona, a sliver of limestone rock off the northwest coast of Scotland. They came from Northumbria in England, from Constantinople, from Italy and from Ireland. All of them had worked on other illuminated manuscripts. But Connachtach, eminent scribe and abbot of Iona, as he is described in contemporary annals, wanted from them the most richly ornamented book ever created by man’s hand. It was to be more beautiful than the great book of Lindisfarne: more beautiful than the gospel-books made at the court of Charlemagne: more beautiful than all the Korans of Persia. It would be known as the Book of Kells. Eighth century Europe was in a state of cultural meltdown. Since the end of the Pax Romana, three centuries earlier, warring tribes had decimated the continent. From the East the Ostrogoths had blundered into the spears of the Germanic tribes to be overrun, in their turn, by the Huns. Their western cousins, the Visigoths, plundered along a confident north- east, southwest axis from Spain to Cologne. The Vandals did what vandals do. As though that wasn't enough, a blunt-faced raggle-taggle band of pirates and pyromaniacs came looting and raping their way out of the freezing seas of the North. For a Viking there was no tomorrow, culture something you stuffed into a hemp sack; happiness, a warm sword. Wherever they went they extorted protection money: the Danegeld. Fighting drunk on a mixture of animist religion and aquavit they threatened to plunge the house of Europe into total darkness. The Book of Kells was to be a rainbow-bridge of light thrown across the abyss of the Dark Ages. Its colors were to burn until the end of time.   #

Of course, he thought, if he ever thought about it at all, that he would be remembered for some of the many small works he wrote and published, mostly travel chronicles, though not necessarily travel chronicles in the modern sense, but little books that are still charming today and, how shall I say, highly perceptive, anyway as perceptive as they could be, little books that made it seem as if the ultimate purpose of each of his trips was to examine a particular garden, gardens sometimes forgotten, forsaken, abandoned to their fate, and whose beauty my distinguished forebear knew how to find amid the weeds and neglect. His little books, despite their, how shall I say, botanical trappings, are full of clever observations and from them one gets a rather decent idea of the Europe of his day, a Europe often in turmoil, whose storms on occasion reached the shores of the family castle, located near Gorlitz, as you’re likely aware. Of course, my forebear wasn’t oblivious to the storms, no more than he was oblivious to the vicissitudes of, how shall I say, the human condition. And so he wrote and published, and in his own way, humbly but in fine German prose, he raised his voice against injustice. I think he had little interest in knowing where the soul goes when the body dies, although he wrote about that too. He was interested in dignity and he was interested in plants. About happiness he said not a word, I suppose because he considered it something strictly private and perhaps, how shall I say, treacherous or elusive. He had a great sense of humor, although some passages of his books contradict me there. And since he wasn’t a saint or even a brave man, he probably did think about posterity. The bust, the equestrian statue, the folios preserved forever in a library. What he never imagined was that he would be remembered for lending his name to a combination of three flavors of ice cream.

Sunday, May 7, 1944 I should be deeply ashamed of myself, and I am. What's done can't be undone, but at least you can keep it from happening again...I'm not all that ugly, or that stupid, I have a sunny disposition, and I want to develop a good character! Monday, May 22, 1944 ...Could anyone, regardless of whether they're Jews or Christians, remain silent in the face of German pressure? Everyone knows it's practically impossible, so why do they ask the impossible of the Jews? Thursday, May 25, 1944 The world's been turned upside down. The most decent people are being sent to concentration camps, prisons and lonely cells, while the lowest of the low rule over young and old, rich and poor...Unless you're a Nazi, you don't know what's going to happen to you from one day to the next. ...We're going to be hungry, but nothing's worse than being caught. Friday, May 26, 1944 ...That gap, that enormous gap, is always there. One day we're laughing at the comical side of life in hiding, and the next day (there are many such days), we're frightened, and the fear, tension and despair can be read on our faces. ...But they also have their outings, their visits with friends, their everyday lives as ordinary people, so that the tension is sometimes relieved, if only for a short while, while ours never is, never has been, not once in the two years we've been here. How much longer will this increasingly oppressive, unbearable weight press down on us? ... ...What will we do if we're ever...no, I mustn't write that down. But the question won't let itself be pushed to the back of my mind today; on the contrary, all the fear I've ever felt is looming before me in all its horror. ... I've asked myself again and again whether it wouldn't have been better if we hadn't gone into hiding, if we were dead now and didn't have to go through this misery, especially so that the others could be spared the burden. But we all shrink from this thought. We still love life, we haven't yet forgotten the voice of nature, and we keep hoping, hoping for...everything. Let something happen soon, even an air raid. Nothing can be more crushing than this anxiety. Let the end come, however cruel; at least then we'll know whether we are to be victors or the vanquished. Tuesday, June 13, 1944 Is it because I haven't been outdoors for so long that I've become so smitten with nature? ... Many people think nature is beautiful, many people sleep from time to time under the starry sky, and many people in hospitals and prisons long for the day when they'll be free to enjoy what nature has to offer. But few are as isolated and cut off as we are from the joys of nature, which can be shared by rich and poor alike. It's not just my imagination - looking at the sky, the clouds, the moon and the stars really does make me feel calm and hopeful. It's much better medicine than Valerian or bromide. Nature makes me feel humble and ready to face every blow with courage! ...Nature is the one thing for which there is no substitute.

[T]here was a woman who had set her heart intensely on a kind of transitory love called flirtation, which is a poison to spiritual happiness. He said to her that if she wished to lead a calm spiritual existence, she would have to give this up and take eternal Wisdom as her beloved in place of her present love. This was difficult for her to do because she was young and lively and was already engaged in such a relationship. . . . When she returned home, a misshapen hump quickly grew on her back, making her ugly; and she had to give up of necessity what she did not want to give up for love of God. . . . Subsequent detachment arises in that he goes to his death resigned because he cannot do anything else. This detachment is also good and leads him to heaven, but the other kind was incomparably nobler and better. Therefore one should not take all risks and remain in wrong behavior, as some foolish people claim: that a person who wants to achieve perfect detachment must wade through all forms of wrong. That is wrong because a person who out of bravado throws himself into a dirty puddle thinking that he will become more beautiful afterward is a fool. This is why the most prudent of the friends of God keep this resolve, that they forsake themselves completely and remain constantly in preceding detachment and never take it back, as far as human weakness allows. . . . One should not judge pleasure according to the senses. One should judge it according to truth. . . . The power to renounce gives one more power than to possess things.

Most of the cadets accepted an invitation to attend a reception at the Venezuelan Naval Academy in La Guaira. Don Silke and I had other ideas and figured on getting a cab to the capital city of Caracas. The ride would take about a half hour, if the car did not overheat going over the mountain pass on the newly constructed highway. The capital city had an elevation of 7,083 feet and we were at sea level. As we stepped off the gangway, I noticed two stunningly beautiful girls standing on the concrete dock looking at the ship. Neither of us could figure out why the girls were there. Perhaps they were tourists, but I would find out. Approaching them, I asked if we could help, but soon discovered that they didn’t speak English and we didn’t speak what seemed to be French. It could have led to an impasse but my knowledge of German saved the day. It turned out that both girls were from France and one of them came from the Alsace Province and spoke German. They were both quite bubbly and we soon found out that they were dancers with the Folies Bergère, on tour to South America. From what I understood, they would be performing in Caracas that night and could get us free tickets. It all sounded great except that we had to be back aboard by 10:00 p.m., since the ship would be leaving first thing in the morning. Rats! You win some and you lose some, but at least we were with them for now. Don and I offered to take them aboard for lunch. It all seemed exciting for them to board a ship with so many single men. Ooh là là. The girls attracted a lot of attention and the ship’s photographer couldn’t stop taking pictures. The rest of our classmates couldn’t believe what they saw and of course thought that we were luckier than we really were. For us, the illusion had to be enough and fortunately the lunch served that day was reasonably good.

After walking up one of the steepest streets in the Village of Überlingen, I found Herr Graf at the municipal hospital and was shocked to see how severe his burns were. He was in a dreadful state and obviously appeared to be in great pain. Although his heavy woolen police uniform had warded off burns to his body, his face and hands were badly scorched. The hospital was understaffed for the number of casualties they had to care for, so he asked me if I could come to feed and care for him occasionally. Of course I agreed, even though I knew that for each visit I would have to trudge up the same very long steep hill to get there. Seeing him suffering and in such pain, I felt that this was the least I could do; besides I was now moving into his apartment…. With great difficulty he handed me the key and asked if I could try to locate his teenage son, who had most likely been captured by the Allies. On the way back, my reward was that it was downhill with a beautiful view of the distant Alps. Besides, it was a much easier walk!

The most famous child survivor of the Holocaust in the 1950s was not Anne Frank—after all, she didn’t survive—but a young woman named Hannah Bloch Kohner. NBC television’s This Is Your Life was one of television’s first reality shows, in which host Ralph Edwards surprised a guest, often a celebrity, by reuniting him or her with friends and family members the guest hadn’t heard from in years. The program didn’t shy away from either political controversy or questionable sentimentality, as when guest Reverend Kiyoshi Tanimoto, who had survived the atomic bombing of Hirsohima in 1945, was introduced to the copilot of the Enola Gay. On May 27, 1953, This Is Your Life ambushed a beautiful young woman in the audience, escorted her to the stage, and proceeded, in a matter of minutes, to package, sanitize, and trivialize the Holocaust for a national television audience. Hannah Bloch Kohner’s claim to fame was that she had survived Auschwitz before emigrating, marrying, and settling in Los Angeles. She was the first Holocaust survivor to appear on a national television entertainment program. “Looking at you, it’s hard to believe that during seven short years of a still short life, you lived a lifetime of fear, terror, and tragedy,” host Edwards said to Kohner in his singsong baritone. “You look like a young American girl just out of college, not at all like a survivor of Hitler’s cruel purge of German Jews.” He then reunited a stunned Kohner with Eva, a girl with whom she’d spent eight months in Auschwitz, intoning, “You were each given a cake of soap and a towel, weren’t you, Hannah? You were sent to the so-called showers, and even this was a doubtful procedure, because some of the showers had regular water and some had liquid gas, and you never knew which one you were being sent to. You and Eva were fortunate. Others were not so fortunate, including your father and mother, your husband Carl Benjamin. They all lost their lives in Auschwitz.” It was an extraordinary lapse of sympathy, good taste, and historical accuracy—history that, if not common knowledge, had at least been documented on film. It would be hard to explain how Kohner ever made it on This Is Your Life to be the Holocaust’s beautiful poster girl if you didn’t happen to know that her husband—a childhood sweetheart who had emigrated to the United States in 1938—was host Ralph Edwards’s agent. Hannah Bloch’s appearance was a small, if crass, oasis of public recognition for Holocaust survivors—and child survivors especially—in a vast desert of indifference. It would be decades before the media showed them this much interest again.

There are many faces to the horrors of war-- decimation, mutilation, barbarity, and, of course, death itself. But one of the most savage and dehumanizing consequences of armed conflict is the prison system that springs up to house enemy combatants--and ordinary citizens too. These hellish camps encapsulate the lowest depths of human depravity; ruled by violence and degeneracy, political prisoners are forced to endure unthinkable conditions and unchecked cruelty--all without any chance of reprieve. Uta Christensen's latest novel, Caught: Surviving the Turbulent River of Life, chronicles this appalling consequence of war, weaving a narrative of atrocity that, despite its artful inventions and complex characters, is so starkly based on grim realities... that one cannot help but shudder. Caught tells the story of Janos, a young German boy kidnapped by the Nazis during WWII--and forced into a Russian prison camp. There, Janos must survive against all odds, fighting off starvation and death at every turn as the years march on... and he becomes a man. It is, in fact, within the hardships of this very crucible, that Janos thrives, overcoming the frailties and ignobilities of existence to discover friendship, compassion, and love--making him into the apotheosis of an upstanding, self-reliant citizen: a true model to all his fellow countrymen. Told in flashbacks, Caught: Surviving the Turbulent River of Life explores the intricate nature of suffering and memory, delving into the complexities of how the past--even the most vicious episodes--informs the present... and the very nature of the self. Uta Christensen, with striking prose and a poetic sensibility, brings the darker chapters of history to life in such a way that one is instantly captivated by a concurrent horror and pity, a sense of tragedy, but too a catharsis in overcoming, in human resilience and beauty itself. A truly breathtaking novel, Caught is a tour de force of literary perfection; poignant, unremitting, and painfully real, this book is essential reading for all those willing to face hard truths--and grow from them.

As a window into the random nature of these categories, the use of the term Caucasian to label people descended from Europe is a relatively new and arbitrary practice in human history. The word was not passed down from the ancients but rather sprang from the mind of a German professor of medicine, Johann Friedrich Blumenbach, in 1795. Blumenbach spent decades studying and measuring human skulls—the foreheads, the jawbones, the eye sockets—in an attempt to classify the varieties of humankind. He coined the term Caucasian on the basis of a favorite skull of his that had come into his possession from the Caucasus Mountains of Russia. To him, the skull was the most beautiful of all that he owned. So he gave the group to which he belonged, the Europeans, the same name as the region that had produced it. That is how people now identified as white got the scientific-sounding yet random name Caucasian. More than a century later, in 1914, a citizenship trial was under way in America over whether a Syrian could be a Caucasian (and thus white), which led an expert witness in the case to say of Blumenbach’s confusing and fateful discovery: “Never has a single head done more harm to science.

Soon we began to collect a little group of odd people who would drink with us every cocktail hour. Brigitte, who was a 22-year-old German, very beautiful, could have been on the cover of Stern magazine. Her boyfriend Volker was one of the most beautiful men I'd ever met - people said he looked like James Hunt, the English racecar driver. He was like Billy Budd. He was from Germany and had been a cowboy in Wyoming. Then there was Elford Elliot from England, who had something to do with producing garden gnomes. He was tripping on acid all the time and going out to Delos, this little island off Mykonos, chipping little pieces off the ancient ruins, which he then brought back in the pocket of his jumpsuit. Then there was Bryan, an IBM operator from Australia, who fancied himself as a kind of Oscar Wilde figure. I don't know why. The only story of his I remember was about some Australians who stole a garden gnome from the front lawn of a very elegant mansion and took it for a trip around the world. They would send postcards back to the owner saying things like, 'Having a lovely time in the Fiji Islands' and sign it, 'The Garden Gnome.' After six weeks, they brought the garden gnome back and left it on the lawn with little suitcases full of tiny clothing they'd knitted for it.

Kathopanishad: This is one of the most beautiful and popular Upanishad. Some understand this as ‘Kata’ for ‘Katha’, which is derived from the recension of Krishna Yajurveda - Taittiriya Brãhmana. The sublime doctrine of the Vedãnta, presented in this Upanishadis very attractive and appealing. This has won the appreciation of many inquirers, including French and German scholars. It is one of the best books on Vedãnta philosophy and poetry of ancient Hinduism. Swami Vivekananda often used to quote from this Upanishad. No other Upanishad has so much of thought elevation, depth of expression, and beauty of imaginations that this Upanishad possesses.

Had I fallen prey, in middle age, to a kind of andropause? It wouldn’t have surprised me. To find out for sure I decided to spend my evenings on YouPorn, which over the years had grown into a sort of porn encyclopedia. The results were immediate and extremely reassuring. YouPorn catered to the fantasies of normal men all over the world, and within minutes it became clear that I was an utterly normal man. This was not something I took for granted. After all, I’d devoted years of my life to the study of a man who was often considered a kind of Decadent, whose sexuality was therefore not entirely clear. At any rate, the experiment put my mind at rest. Some of the videos were superb (shot by a crew from Los Angeles, complete with a lighting designer, cameramen and cinematographer), some were wretched but ‘vintage’ (German amateurs), and all were based on the same few crowd-pleasing scenarios. In one of the most common, some man (young? old? both versions existed) had been foolish enough to let his penis curl up for a nap in his pants or boxers. Two young women, of varying race, would alert him to the oversight and, this accomplished, would stop at nothing until they liberated his organ from its temporary abode. They’d coax it out with the sluttiest kind of badinage, all in a spirit of friendship and feminine complicity. The penis would pass from one mouth to the other, tongues crossing paths like restless flocks of swallows in the sombre skies above the Seine-et-Marne when they prepare to leave Europe for their winter migration. The man, destroyed at the moment of his assumption, would utter a few weak words: appallingly weak in the French films (‘Oh putain!’ ‘Oh putain je jouis!’: more or less what you’d expect from a nation of regicides), more beautiful and intense from those true believers the Americans (‘Oh my God!’ ‘Oh Jesus Christ!’), like an injunction not to neglect God’s gifts (blow jobs, roast chicken). At any rate I got a hard-on, too, sitting in front of my twenty-seven-inch iMac, and all was well. Once I was made a professor, my reduced course load meant I could get all my teaching done on Wednesdays.

13 The carpenter stretcheth out his rule; he marketh it [the idol he is making] out with a line; he fitteth it with planes, and he marketh it out with the compass [your craftsmen exercise great care and skill in manufacturing your idols], and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house [your craftsmen put great care into making your idols; implication: if you were as careful worshipping God as you are in making idols . . .]. 14 He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth [cultivates and grows] for himself among the trees of the forest: he planteth an ash [tree], and the rain doth nourish it. 15 Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it [you use most of the tree’s wood for normal daily needs; how can you possibly turn around and worship wood from the same tree in the form of idols!]; he maketh it a graven image, and falleth down thereto. 16 He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire [normal uses]: 17 And the residue thereof [with the rest of the tree] he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver [save] me; for thou art my god [Isaiah is saying how utterly ridiculous it is to assign part of a tree to have powers over yourselves]. 18 They [idol worshipers; see 45:20] have not known [German: know nothing] nor understood [German: understand nothing]: for he hath shut their eyes [German: they are blind], that they cannot see [are spiritually blind]; and their hearts, that they cannot understand [they are as blind and unfeeling, insensitive, as the idols they make and worship]. 19 And none considereth in his heart [if idol worshipers would just stop and think], neither is there knowledge nor understanding [they don’t have enough common sense] to say, I have burned part of it [the tree spoken of in verse 44] in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination [is it reasonable to make the leftover portion into an abominable idol]? shall I fall down to the stock of a tree [is it rational to worship a chunk of wood]? 20 He [the idol worshiper] feedeth on ashes [German: takes pleasure in ashes, perhaps referring to ashes left over from some forms of idol worship]: a [German: his own] deceived heart hath turned him aside [German: leads him astray], that he cannot deliver [save] his soul, nor say [wake up and think], Is there not a lie in my right hand [covenant hand—am I not making covenants with false gods]? 21 ¶ Remember these, O Jacob and Israel; for thou art my servant: I have formed thee [the exact opposite of idol worshipers who form their gods]; thou art my servant: O Israel, thou shalt not be forgotten of me.

And I’m not kidding when I say “craziness.” The University of St. Gallen, Switzerland, has come out with a study that compares traders with psychopaths. The study reviewed the results from an existing study comparing 24 psychopaths in German high-security hospitals with a control group of 27 “normal” people. The funny thing is, this control group of “normal” people turned out to be traders. Stock guys, currency and commodity traders, and derivative types happened to be the normal control group that was stacked up against the high-security, barbed-wire-enclosed psychopaths. In the end, the performance of the trading group was actually worse than that of the psychopaths. The study indicated that traders, “Have a penchant for immense destruction,” and that their mindset would lead them to the logical conclusion of “beating one of the neighbor’s expensive cars with a baseball bat with the sole objective of owning the most beautiful car in the neighborhood.” In other words, traders are nuts. Indeed if you look up the textbook definition of a psychopath, here are some of the tidbits you’ll uncover: antisocial behavior, poor judgment and failure to learn from experience, inability to see oneself as others do, inexplicable impulsiveness … sounds like a typical trader who is struggling against the market and can’t figure out why.

LEDERHOSEN BACK IN THE SUITCASE – THEY WEREN’T MUCH HELP – I’M READY to leave. I started my journey in the most gorgeous of architectures in Jerusalem, and I end it in the most ravished of places, in Jenin. I started with Kings, David and Herod, and I end with Haifa Refugees. When I started the journey I was awed, when I end it I’m dismayed; when I started my journey laughter was my companion, when I end it a tear joins me; when I started this journey hope was my neighbor, when I end it despair stares me in the face. Witnessing the tremendous investments and endless attempts of the Europeans, not to mention the Germans, all geared to undermine the Jews in this land, in Israel, was an extremely unsettling experience. Being showered with love by the Arabs, just because they thought I was an Aryan, a German, was very discomforting. Watching the Jews and seeing how powerless they are, even now that they have their own state, was distressing. If logic is any guide, Israel will not survive. Besieged by hate from without and from within, no land can survive for very long. Miraculously, the Jews have built one of the most sophisticated, intense, beautiful countries of our time, but what are they doing to keep it? They hate themselves, they belie themselves, they are full of fears and many of them rush to get another passport; they want to go back to Poland, to Austria, to Germany – lands where their forefathers were hunted down and killed. And what am I doing? Just the same: I am going back to Germany. Am I a Jew just like them? Am I not Tobi the German? Am I not Abu Ali? My name is, sorry, Tuvia. Goodness of God. What a joke. A joke, I fear, only the Chosen People will truly comprehend. Adios, my sweet cats. You, of all creatures of this land, have a clear and sensible direction: milk and tuna. I am thankful that we met, for you have provided me with companionship in a land I felt so alone in. I am leaving this land, and I am leaving you. You will fare better here. You are Jewish cats, stay with your kind. Enjoy this land, my stray cats, as long as it lasts. I’ll miss you terribly. Shalom.

Alone of the Germanic tongues, it had received a massive influx of words from Latin and French, which doubled its vocabulary. Between 1250 and 1450, of 27,000 new words identified, 22 percent were derived from French, and most others from Latin. English often acquired several words for the same concept. They were sometimes used in tandem to make meaning sure, or just for rhetorical purposes, as in “aiding and abetting,” “fit and proper,” “peace and quiet.” In due course they could acquire nuances of meaning, as with “kingly,” “royal” and “regal,” or “loving,” “amorous” and “charitable,” from English, French and Latin respectively. Linguistic flexibility was greatly enhanced by bolting together grammatical elements from each language. Prefixes and suffixes made word creation easy: for example, the Old English “ful” added to French nouns (beautiful, graceful); or French suffixes with Old English verbs (knowable, findable). It has been argued that this made it really a new language.37 But the basics remained, and remain, Anglo-Saxon: in modern written English, the hundred most frequently used words are all derived from Old English.

Now they needed a man to go across the line. Col. T.B. Hargis, Jr. called in Capt. Tom Stewart. Stewart, 30, was lanky, bookish and witty, a devout Christian and the son of a semi-famous senator from Tennessee. It’s likely he was chosen because he was decisive and smart. He knew a smattering of German — plus he could ride a horse. That was more than enough to qualify him for the job.

What I have lately said of painting is equally true with respect to poetry. It is only necessary for us to know what is really excellent, and venture to give it expression; and that is saying much in few words. To-day I have had a scene which, if literally related, would make the most beautiful idyl in the world. But why should I talk of poetry and scenes and idyls? Can we never take pleasure in Nature without having recourse to art? If

There is nothing, he tell me, more odious than a German. However, their women are seductive and they make the world's most beautiful music. My employer sings me a German song. He sounds like a buffalo in distress. Afterwards, he makes me read to him from the bible.

My daughters-in-law, you know..." she shrugs her rounded shoulders resignedly. "They are such sweet girls, good mothers, kind to me..." "And such bad cooks!" we all say in unison, the refrain of every Leftovers Brunch in our history. "Tell us," Benji says, all of us relishing the litany and details of failed dishes. "Well, Gina, you know, she is Italian, so she brings sausages in peppers, which smells like feet. And she takes the beautiful sausages that Kurt makes at the butcher shop and cooks them until they are like hard little rocks. Ellie, she is afraid of getting fat, so she makes cheesecake with no-fat Greek yogurt and Egg Beaters and fake sugar that tastes mostly of petrol. Lisa wanted to do stuffing, and it was so dry that you could barely choke it down. I had to make a second batch of gravy in the middle of dinner because everyone was trying to soak it so that it didn't kill us." "But you made that beautiful turkey, and those dumplings are like pillows," Andrea says. "And your famous German potato salad," Eloise says. "And all of those desserts from the bakery," I say, dreaming of crispy, sweet pastries, oozing custard and homemade jam and dolloped with whipped cream. "A good meal in spite of the girls." Lois beams, knowing that we all really mean our compliments.

Caroline has laid out a beautiful spread, which is a combination of some of my favorite things that she has cooked, and traditional Sikh wedding dishes provided by Jag's friends. There is a whole roasted beef tenderloin, sliced up with beautiful brioche rolls for those who want to make sandwiches, crispy brussels sprouts, potato gratin, and tomato pudding from Gemma's journal. The savory pudding was one of the dishes from Martha's wedding, which gave me the idea for this insanity to begin with, so it seemed appropriate. I actually think Gemma would strongly approve of this whole thing. And she certainly would have appreciated the exoticism of the wonderful Indian vegetarian dishes, lentils, fried pakoras, and a spicy chickpea stew. From what I can tell, Gemma was thrilled anytime she could get introduced in a completely new cuisine, whether it was the Polish stonemason introducing her to pierogi and borsht, or the Chinese laundress bringing her tender dumplings, or the German butcher sharing his recipe for sauerbraten. She loved to experiment in the kitchen, and the Rabins encouraged her, gifting her cookbooks and letting her surprise them with new delicacies. Her favorite was 'With a Saucepan Over the Sea: Quaint and Delicious Recipes from the Kitchens of Foreign Countries,' a book of recipes from around the world that Gemma seemed to refer to frequently, enjoying most when she could alter one of the recipes to better fit the palate of the Rabins. Mrs. Rabin taught her all of the traditional Jewish dishes they needed for holiday celebrations, and was, by Gemma's account, a superlative cook in her own right. Off to the side of the buffet is a lovely dessert table, swagged with white linen and topped with a small wedding cake, surrounded by dishes of fried dough balls soaked in rosewater syrup and decorated with pistachios and rose petals, and other Indian sweets.

How can I describe the strange, strange combination of experiences each day here in this beautiful place brings!” he wrote Saima. “The eyes have one continual feast. It is late in the spring. Flowering trees are everywhere and the charm of the romantic little towns and the fairy tale castled countryside is enhanced by all this freshness. And in the midst of it all—thousands of homeless foreigners wandering about in pathetic droves. Germans in uniform, mostly with arms and legs—or more—missing. Children who are friendly, older ones who hate you, crimes continually in the foreground of life. Plenty, misery, recriminations, sympathy. All such an exaggerated picture of the man-made way of life in a God-made world. If it all doesn’t prove the necessity of Heaven, I don’t know what it means. I believe that all this loveliness showing through the rubble and wreck are just foreshadowings of the joys we were made for.

Our age is also very functional. There are goals and purposes and programs for everything. The lovely thing about Eckhart is his absolute suspicion of the program. People got hooked on a program which became an end in itself. Our world today is haunted and obsessed by functional thinking which sees everything in terms of a process. Eckhart keeps God and the mystical way totally free of that thinking. He says that God is God and without a why: non habet quare; Ipsum est quare omnium et omnibus—He is the why of everything and to everything. A later follower of Eckhart, Angelus Silesius, wrote a beautiful short mystical poem called “Ohne Warum” (Without Why): The rose is without why She blooms because she blooms She does not care for herself Asks not if she is seen One of the beautiful things in Eckhart is the idea of letting things be. So many people wonder what they should do, how they should work. For Eckhart, none of this matters. The most important thing to focus on is how you should be. That is really mindfulness of presence. All intimacy, love, belonging, creativity is not when the grubby little hands of our functional minds get into the mystery, but when we stand back and let the mystery be, become enveloped in it so that it extends us and deepens us. Finally, Eckhart has the lovely idea of Gelassenheit. Gelassen is the German for “calmness.” Even when things go against you and the rhythm in your life takes you to awkward and lonely places, you can still maintain a stillness which is in your soul and will connect you and give you an inviolable belonging and togetherness. You won’t get that from a program but you can awaken it in your own heart. For Presence

To the primitive mind—and to the poet in all ages—mountains, rivers, rocks, trees, stars, sun, moon and sky are sacramentally holy things, because they are the outward and visible signs of inward and invisible souls. To the early Greeks the sky was the god Ouranos, the moon was Selene, the earth was Gaea, the sea was Poseidon, and everywhere in the woods was Pan. To the ancient Germans the forest primeval was peopled with genii, elves, trolls, giants, dwarfs and fairies; these sylvan creatures survive in the music of Wagner and the poetic dramas of Ibsen. The simpler peasants of Ireland still believe in fairies, and no poet or playwright can belong to the Irish literary revival unless he employs them. There is wisdom as well as beauty in this animism; it is good and nourishing to treat all things as alive. To the sensitive spirit, says the most sensitive of contemporary writers, Nature begins to present herself as a vast congeries of separate living entities, some visible, some invisible, but all possessed of mind-stuff, all possessed of matter-stuff, and all blending mind and matter together in the basic mystery of being. . . . The world is full of gods! From every planet and from every stone there emanates a presence that disturbs us with a sense of the multitudinousness of god-like powers, strong and feeble, great and little, moving between heaven and earth upon their secret purposes.103

A part war drama, part coming-of-age story, part spiritual pilgrimage, Surviving Hitler, Evading Stalin is the story of a young woman who experienced more hardships before graduating high school than most people do in a lifetime. Yet her heartaches are only half the story; the other half is a story of resilience, of leaving her lifelong home in Germany to find a new home, a new life, and a new love in America. Mildred Schindler Janzen has given us a time capsule of World War II and the years following it, filled with pristinely preserved memories of a bygone era. Ken Gire New York Times bestselling author of All the Gallant Men The memoir of Mildred Schindler Janzen will inform and inspire all who read it. This is a work that pays tribute to the power and resiliency of the human spirit to endure, survive, and overcome in pursuit of the freedom and liberty that all too many take for granted. Kirk Ford, Jr., Professor Emeritus, History Mississippi College Author of OSS and the Yugoslav Resistance, 1943-1945 A compelling first-person account of life in Germany during the rise of Adolph Hitler and the Nazi Party. A well written, true story of a young woman overcoming the odds and rising above the tragedies of loss of family and friends during a savage and brutal war, culminating in her triumph in life through sheer determination and will. A life lesson for us all. Col. Frank Janotta (Retired), Mississippi Army National Guard Mildred Schindler Janzen’s touching memoir is a testimony to God’s power to deliver us from the worst evil that men can devise. The vivid details of Janzen’s amazing life have been lovingly mined and beautifully wrought by Sherye Green into a tender story of love, gratitude, and immeasurable hope. Janzen’s rich, post-war life in Kansas serves as a powerful reminder of the great promise of America. Troy Matthew Carnes, Author of Rasputin’s Legacy and Dudgeons and Daggers World War II was horrific, and we must never forget. Surviving Hitler, Evading Stalin is a must-read that sheds light on the pain the Nazis and then the Russians inflicted on the German Jews and the German people. Mildred Schindler Janzen’s story, of how she and her mother and brother survived the war and of the special document that allowed Mildred to come to America, is compelling. Mildred’s faith sustained her during the war's horrors and being away from her family, as her faith still sustains her today. Surviving Hitler, Evading Stalin is a book worth buying for your library, so we never forget. Cynthia Akagi, Ph.D. Northcentral University I wish all in the world could read Mildred’s story about this loving steel magnolia of a woman who survived life under Hitler’s reign. Mildred never gave up, but with each suffering, grew stronger in God’s strength and eternal hope. Beautifully written, this life story will captivate, encourage, and empower its readers to stretch themselves in life, in love, and with God, regardless of their circumstances. I will certainly recommend this book. Renae Brame, Author of Daily Devotions with Our Beloved, God’s Peaceful Waters Flow, and Snow and the Eternal Hope How utterly inspiring to read the life story of a woman whose every season reflects God’s safe protection and unfailing love. When young Mildred Schindler escaped Nazi Germany, only to have her father taken by Russians and her mother and brother hidden behind Eastern Europe’s Iron Curtain, she courageously found a new life in America. Surviving Hitler, Evading Stalin is her personal witness to God’s guidance and provision at every step of that perilous journey. How refreshing to view a full life from beginning to remarkable end – always validating that nothing is impossible with God. Read this book and you will discover the author’s secret to life: “My story is a declaration that choosing joy and thankfulness over bitterness and anger, even amid difficult circumsta

Sometimes I wonder whether my whole life has been a singular quest for beauty. Beauty in mathematics, and beauty in literature and in music. I feel that creating mathematics and writing fiction are closely related. While authors are poets in the universe of language, mathematicians seek the poetry in the language of the universe. The German mathematician Karl Weierstrass once wrote that any great mathematician must also be a poet. When I was young, several people told me that I’d be a poet when I grew up. So in a way, it feels as if I’ve tried to investigate whether the reverse implication is true: whether every poet must also be a great mathematician. I still don’t know the answer, but I doubt that this is the case. Over the past few years, I’ve started to dream of writing a novel. I’ve marveled at how the enjoyment of hearing a piece of music often gets stronger the better you know the piece, while a novel rarely has the same impact on third reading. Is it because music relies on recognition, while literature relies on the unexpected? Or has it more to do with the structure of the music, how the themes reflect each other so that the listener discovers ever new connections? The way the interplay of colors in a painting can fluctuate in different light, so that the painting continually changes? If so, it must be possible to write a novel in the same way. A novel that gets richer every time you read it, because you discover new connections that were previously invisible. A novel that carries something of the eternal beauty of music and mathematics within it. One of the most alluring things about mathematics is perhaps the feeling of being able to uncover unshakeable truths. And that terms such as truth and beauty obtain a kind of objectivity, because mathematicians have a shared understanding of what constitutes a valid proof and what is aesthetically beautiful. The disadvantage is that the truths of mathematics don’t say anything about what is true in the world beyond mathematics itself.

Every nation, it can be the best, has its lees and its yeast. Our German people, which in the course of three centuries again has grown out of the remnant of 4 million that remained after the 30 Years’ War, also has a lees. It is certainly not greater than that of other peoples. It is sometimes particularly dangerous for us as a people of such high standing, because it is particularly out of the ordinary. It is understandable and explicable, because through this wonderful country, which is so incredibly beautiful in terms of its landscape, and in which you are now in one of the most beautiful parts, through this country, which is so beautiful, but which is so unfortunate geographically, geopolitically and in terms of defence policy, with its open borders to the east and to the west, peoples and races of all kinds from Asia, from the east and from the west have passed through it over the centuries. Again and again, out of the otherwise healthy womb of our people, in the course of heredity and in the enigma of the course of heredity and the game of love; again and again, once, a dark germ will rise and becom a human being. This realisation need not sadden us.

The island of Sicily is the largest in the Mediterranean. It has also proved, over the centuries, to be the most unhappy. The stepping-stone between Europe and Africa, the gateway between the East and the West, the link between the Latin world and the Greek, at once a stronghold, observation-point and clearing-house, it has been fought over and occupied in turn by all the great powers that have at various times striven to extend their dominion across the Middle Sea. It has belonged to them all—and yet has properly been part of none; for the number and variety of its conquerors, while preventing the development of any strong national individuality of its own, have endowed it with a kaleidoscopic heritage of experience which can never allow it to become completely assimilated. Even today, despite the beauty of its landscape, the fertility of its fields and the perpetual benediction of its climate, there lingers everywhere some dark, brooding quality—some underlying sorrow of which poverty, Church influence, the Mafia and all the other popular modern scapegoats may be the manifestations but are certainly not the cause. It is the sorrow of long, unhappy experience, of opportunity lost and promise unfulfilled; the sorrow, perhaps, of a beautiful woman who has been raped too often and betrayed too often and is no longer fit for love or marriage. Phoenicians, Greeks, Carthaginians, Romans, Goths, Byzantines, Arabs, Normans, Germans, Spaniards, French—all have left their mark. Today, a century after being received into her Italian home, Sicily is probably less unhappy than she has been for many centuries; but though no longer lost she still seems lonely, seeking always an identity which she can never entirely find.

And so Paris is not merely the largest town in France, not merely the political and intellectual capital where all the smartest and most ambitious people from the provinces go to seek fame and fortune. If the origins of many of the Parisians lie in La France Profonde, the origins of the French identity nonetheless lie in Paris. Le tout Paris in this sense means something more than the gathering of the small number of people in town who count moss socially, though of course it does mean that as well. It also suggests that to be Parisian' is to have an identity that transcends social class, economic distinction it is to belong to a world apart, to an intellectual and moral category, nor or class, race, or gender, but of a qualitative difference from the rest, an essential worldliness, a heightened expectation--as F. Scott Fitzgerald put it in a different context- of the possibilities of life. Many people, foreigners who belonged to Paris and Parisians exiled from it, put it their own way. Rainer Maria Rilke, the German poet, identified Paris as the place where the elan vital, Bergson's phrase for the life force, is stronger than elsewhere. "Elan vital," Rilke asked, "is it life? No. Life is calm, vast, simple. It is the desire to live in haste, in pursuit; it is the impatience to possess all of life right away, right there. Paris is full of this desire; that is who it is so close to death." Victor Hugo, the great novelist and poet, exiled for many years of his life, meant the same thing when he wrote: "Ever since historic times, there has always been on the earth what we call the City. . .. We have needed the city that thinks. ... We have needed the city where everybody is citizen. … Jerusalem unleashes the True. Athens the Beautiful; Rome the Great. Paris is the sum of all three of these great cities.

THE INTERNATIONAL BESTSELLER THE Royal Physician’s Visit PER OLOV ENQUIST Translated from the Swedish by Tiina Nunnally Set in Denmark in the 1760s, The Royal Physician’s Visit magnificently recasts the dramatic era of Danish history when Johann Friedrich Struensee, a German doctor from Altona, student of Enlightenment philosophers Diderot and Voltaire, and court physician to mad young King Christian, stepped through the aperture history had opened for him and became for two years the holder of absolute power in Denmark. Dr. Struensee, tall, handsome, and charismatic, introduced hundreds of reforms, many of which would become hallmarks of the French Revolution twenty years later, including freedom of the press and improvement of the treatment of the peasantry. He also took young Queen Caroline Mathilde—unsatisfied by her unstable, childlike husband—as his mistress. He was a brilliant intellectual and brash reformer, yet Struensee lacked the cunning and subtlety of a skilled politician and, most tragically, lacked the talent to choose the right enemies at court, a flaw which would lead to his torture and execution. An international sensation sold in twenty countries, The Royal Physician’s Visit is a view from the seat of absolute power, a gripping tale, vividly and entertainingly told. Enquist’s talent is in full force as he brilliantly explores the connections that will always run between political theory and practice, power, sex, love, and the life of the mind. “A great book, a powerful book—it effortlessly and self-confidently surmounts the standard works of fiction.” —Die Zeit “Incomparably exciting in its uncompromising lucidity and at the same time unsettling.” —Suddeutsche Zeitung “Time and time again the story takes to the air on the wings of fantasy … a magnificent adventure.” —Upsala Nya Tidning “The erotic scenes are among the most beautiful I have read in modern literature.” —Kvällsposten

Amongst the most impressive pieces by which Gustav Freytag, in Bilder aus der deutschen Vergangenheit, showed the woes of the German people in the 17th century and its lifelessness and rigidity after the Thirty Years War, is the cutting satire on Ratio status of 1666, which he reprinted. In this a young and promising counsellor of the ruler is taken into the secret chambers where the arcana status are to be found: the cloaks of State, masks of State, spectacles of State, eye dust, etc., which are used in the work. Cloaks of State, beautifully trimmed on the outside but shabby on the inside, with names like salus populi, bonum publicum, coservatio religionis, etc., are used when one goes to meet the representatives of the people, when one wishes to make the subjects agree to pay subsidies, or when, under the pretext of a false doctrine, one wants to drive someone out of house and home. One completely threadbare cloak, which is in daily use, is called Intentio, good intentions; this is worn, when one is laying new insupportable burdens on the subjects, impoverishing them with forced labour, or inaugurating unnecessary wars. With the various spectacles of State, midges can be made into elephants, or little kindnesses on part of the ruler can be made into supreme acts of mercy. There is an iron instrument with which the ruler can enlarge the gullets of his counsellors, so that they can swallow great pumpkins. Finally, a ball of knotted wire, furnished with sharp needles and heated by a fire within, so that it draws tears from the eyes of the beholder, represents the Principe of Machiavelli.

The chivalric-aristocratic value judgments are based on a powerful physicality, a blossoming, rich, even effervescent good health that includes the things needed to maintain it, war, adventure, hunting, dancing, jousting and everything else that con- tains strong, free, happy action. The priestly-aristocratic method of valua- tion – as we have seen – has different criteria: woe betide it when it comes to war! As we know, priests make the most evil enemies – but why? Because they are the most powerless. Out of this powerlessness, their hate swells into something huge and uncanny to a most intellectual and poisonous level. The greatest haters in world history, and the most intelligent [die geistreichsten Hasser], have always been priests: – nobody else’s intelligence [Geist] stands a chance against the intelligence [Geist] of priestly revenge.20 The history of mankind would be far too stupid a thing if it had not had the intellect [Geist] of the powerless injected into it: – let us take the best example straight away. Nothing that has been done on earth against ‘the noble’, ‘the mighty’, ‘the masters’ and ‘the rulers’, is worth mentioning compared with what the Jews have done against them: the Jews, that priestly people, which in the last resort was able to gain satisfaction from its enemies and conquerors only through a radical revaluation of their values, that is, through an act of the most deliberate revenge [durch einen Akt der geistigsten Rache]. Only this was fitting for a priestly people with the most entrenched priestly vengefulness. It was the Jews who, rejecting the aristocratic value equation (good = noble = powerful = beautiful = happy = blessed) ventured, with awe-inspiring consistency, to bring about a rever- sal and held it in the teeth of the most unfathomable hatred (the hatred of the powerless), saying: ‘Only those who suffer are good, only the poor, the powerless, the lowly are good; the suffering, the deprived, the sick, the ugly, are the only pious people, the only ones saved, salvation is for them alone, whereas you rich, the noble and powerful, you are eternally wicked, cruel, lustful, insatiate, godless, you will also be eternally wretched, cursed and damned!’ . . . We know who became heir to this Jewish revaluation . . . With regard to the huge and incalculably disastrous initiative taken by the Jews with this most fundamental of all declarations of war, I recall the words I wrote on another occasion (Beyond Good and Evil, section 195)21 – namely, 20 The German term Geist and its derivatives, are generally rendered by ‘spirit’ and its deriv- atives, but can also, as in this sentence, be translated as ‘intelligence’ and, as elsewhere, ‘mind’, ‘intellectuahat the slaves’ revolt in morality begins with the Jews: a revolt which has two thousand years of history behind it and which has only been lost sight of because – it was victorious . . .

The original flagship for the company was the MS City of New York, commanded by Captain George T. Sullivan, On March 29, 1942, she was attacked off the coast of Cape Hatteras, North Carolina, by the German submarine U-160. The torpedo struck the MS City of New York at the waterline under the ship’s bridge, instantly disabling her. After allowing the survivors to get into lifeboats the submarine sunk the ship. Almost two days after the attack, a destroyer, the USS Roper, rescued 70 survivors, of which 69 survived. An additional 29 others were picked up by USS Acushnet, formerly a seagoing tugboat and revenue cutter, operated by the U.S. Coast Guard. All these survivors were taken to the Naval Base in Norfolk, Virginia. Almost two weeks later, on April 11, 1942, a U.S. Army bomber on its way to Europe spotted a lifeboat drifting in the Gulf Stream. The boat contained six passengers: four women, one man and a young girl plus thirteen crew members. Tragically two of the women died of exposure. The eleven survivors picked up by the U.S. Coast Guard Cutter CG-455 and were brought to Lewes, Delaware. The final count showed that seven passengers died as well as one armed guard and sixteen crewmen. Photo Caption: the MS City of New York Hot books by Captain Hank Bracker available at Amazon.com “Salty & Saucy Maine,” is a coming of age book that recounts Captain Hank Bracker’s formative years. “Salty & Saucy Maine – Sea Stories from Castine” tells many sea stories of Captain Hank’s years at Maine Maritime Academy and certainly demonstrates that life should be lived to the fullest! In 2020 it became the most talked about book Down East! “The Exciting Story of Cuba -Understanding Cuba’s Present by Knowing Its Past” ISBN-13: 978 1484809457. This multi-award winning history of Cuba is written in an easy-to-read style. Follow in the footsteps of the heroes, beautiful movie stars and sinister villains, who influenced the course of a country that is much bigger than its size! This book is on the shelf as a reference book at the American Embassy in Havana and most American Military and Maritime Academies.

Of course, he thought, if he ever thought about it at all, that he would be remembered for some of the many small works he wrote and published, mostly travel chronicles, though not necessarily travel chronicles in the modern sense, but little books that are still charming today and, how shall I say, highly perceptive, anyway as perceptive as they could be, little books that made it seem as if the ultimate purpose of each of his trips was to examine a particular garden, gardens sometimes forgotten, forsaken, abandoned to their fate, and whose beauty my distinguished forebear knew how to find amid the weeds and neglect. His little books, despite their, how shall I say, botanical trappings, are full of clever observations and from them one gets a rather decent idea of the Europe of his day, a Europe often in turmoil, whose storms on occasion reached the shores of the family castle, located near Gorlitz, as you’re likely aware. Of course, my forebear wasn’t oblivious to the storms, no more than he was oblivious to the vicissitudes of, how shall I say, the human condition. And so he wrote and published, and in his own way, humbly but in fine German prose, he raised his voice against injustice. I think he had little interest in knowing where the soul goes when the body dies, although he wrote about that too. He was interested in dignity and he was interested in plants. About happiness he said not a word, I suppose because he considered it something strictly private and perhaps, how shall I say, treacherous or elusive. He had a great sense of humor, although some passages of his books contradict me there. And since he wasn’t a saint or even a brave man, he probably did think about posterity. The bust, the equestrian statue, the folios preserved forever in a library. What he never imagined was that he would be remembered for lending his name to a combination of three flavors of ice cream.

Of course, he thought, if he ever thought about it at all, that he would be remembered for some of the many small works he wrote and published, mostly travel chronicles, though not necessarily travel chronicles in the modern sense, but little books that are still charming today and, how shall I say, highly perceptive, anyway as perceptive as they could be, little books that made it seem as if the ultimate purpose of each of his trips was to examine a particular garden, gardens sometimes forgotten, forsaken, abandoned to their fate, and whose beauty my distinguished forebear knew how to find amid the weeds and neglect. His little books, despite their, how shall I say, botanical trappings, are full of clever observations and from them one gets a rather decent idea of the Europe of his day, a Europe often in turmoil, whose storms on occasion reached the shores of the family castle, located near Gorlitz, as you’re likely aware. Of course, my forebear wasn’t oblivious to the storms, no more than he was oblivious to the vicissitudes of, how shall I say, the human condition. And so he wrote and published, and in his own way, humbly but in fine German prose, he raised his voice against injustice. I think he had little interest in knowing where the soul goes when the body dies, although he wrote about that too. He was interested in dignity and he was interested in plants. About happiness he said not a word, I suppose because he considered it something strictly private and perhaps, how shall I say, treacherous or elusive. He had a great sense of humor, although some passages of his books contradict me there. And since he wasn’t a saint or even a brave man, he probably did think about posterity. The bust, the equestrian statue, the folios preserved forever in a library. What he never imagined was that he would be remembered for lending his name to a combination of three flavors of ice cream.

Both Mussolini and Hitler could perceive the space available, and were willing to trim their movements to fit. The space was partly symbolic. The Nazi Party early shaped its identity by staking a claim to the street and fought with communist gangs for control of working-class neighborhoods of Berlin. At issue was not merely a few meters of urban “turf.” The Nazis sought to portray themselves as the most vigorous and effective force against the communists—and, at the same time, to portray the liberal state as incapable of preserving public security. The communists, at the same time, were showing that the Social Democrats were unequipped to deal with an incipient revolutionary situation that needed a fighting vanguard. Polarization was in the interest of both. Fascist violence was neither random nor indiscriminate. It carried a well-calculated set of coded messages: that communist violence was rising, that the democratic state was responding to it ineptly, and that only the fascists were tough enough to save the nation from antinational terrorists. An essential step in the fascist march to acceptance and power was to persuade law-and-order conservatives and members of the middle class to tolerate fascist violence as a harsh necessity in the face of Left provocation. It helped, of course, that many ordinary citizens never feared fascist violence against themselves, because they were reassured that it was reserved for national enemies and “terrorists” who deserved it. Fascists encouraged a distinction between members of the nation who merited protection and outsiders who deserved rough handling. One of the most sensational cases of Nazi violence before power was the murder of a communist laborer of Polish descent in the town of Potempa, in Silesia, by five SA men in August 1932. It became sensational when the killers’ death sentences were commuted, under Nazi pressure, to life imprisonment. Party theorist Alfred Rosenberg took the occasion to underscore the difference between “bourgeois justice,” according to which “one Polish Communist has the same weighting as five Germans, frontsoldiers,” and National Socialist ideology, according to which “one soul does not equal another soul, one person not another.” Indeed, Rosenberg went on, for National Socialism, “there is no ‘law as such.’” The legitimation of violence against a demonized internal enemy brings us close to the heart of fascism. For some, fascist violence was more than useful: it was beautiful. Some war veterans and intellectuals (Marinetti and Ernst Jünger were both) indulged in the aesthetics of violence. Violence often appealed to men too young to have known it in 1914–18 and who felt cheated of their war. It appealed to some women, too. But it is a mistake to regard fascist success as solely the triumph of the D’Annunzian hero. It was the genius of fascism to wager that many an orderly bourgeois (or even bourgeoise) would take some vicarious satisfaction in a carefully selective violence, directed only against “terrorists” and “enemies of the people.” A climate of polarization helped the new fascist catch-all parties sweep up many who became disillusioned with the old deference (“honoratioren”) parties. This was risky, of course. Polarization could send the mass of angry protesters to the Left under certain conditions (as in Russia in 1917). Hitler and Mussolini understood that while Marxism now appealed mainly to blue-collar workers (and not to all of them), fascism was able to appeal more broadly across class lines. In postrevolutionary western Europe, a climate of polarization worked in fascism’s favor.

a despotism which pressed for war by enslaving justice and freedom through terror, corruption, faithlessness, lies, and disregard for the most sacred human rights; which initiated war against the mightiest nations, violating international agreements, waged it with numberless and unparalleled cruelties, and by this criminal madness delivered the German people into inexpressible misery and its beautiful country into horrible devastation.

HECATE TRIMORPHIS Antiquity provides the inspired Witch or Warlock with a vast body of knowledge concerning one of the most ancient, revered and feared deity known as Hecate. From ancient Greek and Greco-Roman myth, religion and magick traditions and her many epithets and masks, the Triple Goddess is incarnated in various forms and names in Celtic, Norse, Germanic, Thracian, Scythian and the Hellenistic world through the Christian period. The lore and wisdom of the circle reveals that the feminine and masculine powers which embody the Lord and Lady of the Sabbat are of equal quality. To be awakened as Baphomet – Cain, the Luciferian must attain a beginning of balance between Samael and Lilith. Be it known, these are Names of Power and there are numerous types of Deific Power within the elements and this world of flesh and spirit. Lilith is one mask of the goddess, representing a type of manifestation of that power. The goddess Hecate is another equally terrible and beautiful Deific Mask which is a foundation for the Luciferian Path. Hecate tests, challenges and reveals the complete circle of Above and Below. The Left-Hand Path is one of the Crooked Serpent; the Leviathanic-dragon which emerges from the deepest darkness, coiling upward to be Crowned in the Emerald and Amethyst brilliance of the sun. In this is found metaphor and knowledge, mark well the keys to your Apotheosis upon this path. You will not bow before another; all symbols and powers are incarnated in your flesh and spirit. To join the gods in the Sabbatic Circle of the Dream is to bring under your power the spirits of ancient forces which will be consumed in the diabolic ecstasies of nocturnal flight. Hecate has many faces, names and forms. To understand this great power, we must know her names and the whispers often too soft for the uninitiated to hear. In the Chaldean Oracles, Neoplatonism elevates Hecate to a goddess who has numerous incarnations and a wide authority of power. In the Oracles, Hecate is the Queen of Daimons; she personifies powers of matter and nature. The Chaldean Hecate reflects as a mirror the nature of the soul embodied in matter; she equals in approach the internal condition of the soul and matter. There are several traditions and variations of the Names of Power and Deific Masks Hecate assumes as a Triad, I have listed three examples. HECATE TRIODOTIS (of the Crossroads or Three-ways) Phoibie – Holds a key in her right hand and a blazing torch in her left hand. Dione – Holds a whip in her right hand and a burning torch in her left hand. Nychie – Holds a serpent in her right hand and dagger in her left hand. A second example of the Triad: HECATE TRIMORPHIS (Three-formed) Luna Lucifera (the Moon) in Heaven Diana Artemis on Earth, Hecate Phosphoros (Bringer of Light, Carrier of the Torch, the Morning Star) Hecate Chthonia (of the Underworld)