Name Ceremony Quotes

There are times when a feeling of expectancy comes to me, as if something is there, beneath the surface of my understanding, waiting for me to grasp it. It is the same tantalizing sensation when you almost remember a name, but don't quite reach it. I can feel it when I think of human beings, of the hints of evolution suggested by the removal of wisdom teeth, the narrowing of the jaw no longer needed to chew such roughage as it was accustomed to; the gradual disappearance of hair from the human body; the adjustment of the human eye to the fine print, the swift, colored motion of the twentieth century. The feeling comes, vague and nebulous, when I consider the prolonged adolesence of our species; the rites of birth, marriage and death; all the primitive, barbaric ceremonies streamlined to modern times. Almost, I think, the unreasoning, bestial purity was best. Oh, something is there, waiting for me. Perhaps someday the revelation will burst in upon me and I will see the other side of this monumental grotesque joke. And then I'll laugh. And then I'll know what life is.

John's tattoo..Goddamn..He'd done it as a memorial to her-putting her name in his skin so she'd be with him always. After all, there was nothing more permanent than that-hell, that was why in the mating ceremony males got their backs carved up: Rings could get lost.

Zhi yin. Jem had told her once that it meant understanding music, and also a bond that went deeper than friendship. Jem played, and he played the years of Will's life as he had seen them. He played two little boys in the training room, one showing the other how to throw knives, and he played the ritual of parabatai: the fire and the vows and burning runes. He played two young men running through the streets of London in the dark, stopping to lean up against a wall and laugh together. He played the day in the library when he and Will had jested with Tessa about ducks, and he played the train to Yorkshire on which Jem had said that parabatai were meant to love each other as they loved their own souls. He played that love, and he played their love for Tessa, and hers for them, and he played Will saying, In your eyes I have always found grace. He played the too few times he had seen them since he had joined the Brotherhood- the brief meetings at the Institute; the time when Will had been bitten by a Shax demon and nearly died, and Jem had come from the Silent City and sat with him all night, risking discovery and punishment. And he played the birth of their first son, and the protection ceremony that had been carried out on the child in the Silent City. Will would have no other Silent Brother but Jem perform it. And Jem played the way he had covered his scarred face with his hands and turned away when he'd found out the child's name was James. He played of love and loss and years of silence, words unsaid and vows unspoken, and all the spaces between his heart and theirs; and when he was done, and he'd set the violin back in its box, Will's eyes were closed, but Tessa's were full of tears. Jem set down his bow, and came toward the bed, drawing back his hood, so she could see his closed eyes and his scarred face. And he had sat down beside them on the bed, and taken Will's hand, the one that Tessa was not holding, and both Will and Tessa heard Jem's voice in their minds. I take your hand, brother, so that you may go in peace. Will had opened the blue eyes that had never lost their color over all the passing years, and looked at Jem and then Tessa, and smiled, and died, with Tessa's head on his shoulder and his hand in Jem's.

There’s an empty shelf here with your name and dates?” “There is. And it was beginning to sound nice. But then I got called in to this meeting. An induction ceremony. Some crazy old man and his granddaughter.” He stands, guides me up beside him. “And I don’t regret it. Now, go home.

Finally he said that if men drink the blood of God yet they do not understand the seriousness of what they do. He said that men wish to be serious but they do not understand how to be so. Between their acts and their ceremonies lies the world and in this world the storms blow and the trees twist in the wind and all the animals that God has made go to and fro yet this world men do not see. They see the acts of their own hands or they see that which they name and call out to one another but the world between is invisible to them

I also remember being struck by de Sade's will, in which he asked that his ashes be scattered to the four corners of the earth in the hope that humankind would forget both his writings and his name. I'd like to be able to make that demand; commemorative ceremonies are not only false but dangerous, as are all statues of famous men. Long live forgetfulness, I've always said—the only dignity I see is in oblivion.

dedication Sometimes I wish I were an architect, so that I could dedicate a building to a person; a superstructure that broke the clouds and continued up into the abyss. And if Bird Box were made of bricks instead of letters, I’d host a ceremony, invite every shadowy memory I have, and cut the ribbon with an axe, letting everyone see for the first time that building’s name. It’d be called the Debbie. Mom, Bird Box is for you.

I remember Spider Woman from the first page of Leslie’s novel Ceremony. She is the Thought Woman who names things and so brings them into being. Until then, I had imagined myself alone in believing that spiders should be the totem of writers. Both go into a space alone and spin out of their own bodies a reality that has never existed before.

Can we get on with this?" Father Laggan cried out. "In the name of the Father…" "I'm inviting my aunt Millicent and uncle Herbert to come for a visit, Iain, and I'm not going through the council to get permission first." "… and of the Son," the priest continued in a much louder voice. "She'll be wanting King John next," Duncan predicted. "We can't allow that, lass," Owen muttered. "Please join hands now and concentrate on this ceremony," Father Laggan shouted, trying to gain everyone's attention. "I don't want King John to come here," Judith argued. She turned to frown at Owen for making such a shameful suggestion. "I want my aunt and uncle. I'm getting them, too." She turned and had to peek around Graham in order to look up at Iain. "Yes or no, Iain." "We'll see. Graham, I'm marrying Judith, not you. Let go of her hand. Judith, move over here." Father Laggan gave up trying to maintain order. He continued on with the ceremony. Iain was paying some attention. He immediately agreed to take Judith for his wife.She wasn't as cooperative. He felt a little sorry for the sweet woman. She looked thoroughly confused. "Judith, do you take Iain for your husband?" She looked up at Iain before giving her answer. "We'll see." "That won't do, lass. You've got to say I do," he advised. "Do I?" Iain smiled. "Your aunt and uncle will be welcomed here." She smiled back. .... Judith tried not to laugh. She turned her attention back to Father Laggan. "I will say I do," she told him. "Shouldn't we begin now?" "The lass has trouble following along," Vincent remarked. Father Laggan gave the final blessing while Judith argued with the elder about his rude comment. Her concentration was just fine, she told him quite vehemently. She nagged an apology out of Vincent before giving the priest her attention again. "Patrick, would you go and get Frances Catherine? I would like her to stand by my side during the ceremony." "You may kiss the bride," Father Laggan announced.

The Stadium Have you ever entered an empty stadium? Try it. Stand in the middle of the field and listen. There is nothing less empty than an empty stadium. There is nothing less mute than stands bereft of spectators. At Wembley, shouts from the 1966 World Cup, which England won, still resound, and if you listen very closely you can hear groans from 1953 when England fell to the Hungarians. Montevideo’s Centenario Stadium sighs with nostalgia for the glory days of Uruguayan soccer. Maracanã is still crying over Brazil’s 1950 World Cup defeat. At Bombonera in Buenos Aires, drums boom from half a century ago. From the depths of Azteca Stadium, you can hear the ceremonial chants of the ancient Mexican ball game. The concrete terraces of Camp Nou in Barcelona speak Catalan, and the stands of San Mamés in Bilbao talk in Basque. In Milan, the ghosts of Giuseppe Meazza scores goals that shake the stadium bearing his name. The final match of the 1974 World Cup, won by Germany, is played day after day and night after night at Munich’s Olympic Stadium. King Fahd Stadium in Saudi Arabia has marble and gold boxes and carpeted stands, but it has no memory or much of anything to say.

So I close this long reflection on what I hope is a not-too-quaveringly semi-Semitic note. When I am at home, I will only enter a synagogue for the bar or bat mitzvah of a friend's child, or in order to have a debate with the faithful. (When I was to be wed, I chose a rabbi named Robert Goldburg, an Einsteinian and a Shakespearean and a Spinozist, who had married Arthur Miller to Marilyn Monroe and had a copy of Marilyn’s conversion certificate. He conducted the ceremony in Victor and Annie Navasky's front room, with David Rieff and Steve Wasserman as my best of men.) I wanted to do something to acknowledge, and to knit up, the broken continuity between me and my German-Polish forebears. When I am traveling, I will stop at the shul if it is in a country where Jews are under threat, or dying out, or were once persecuted. This has taken me down queer and sad little side streets in Morocco and Tunisia and Eritrea and India, and in Damascus and Budapest and Prague and Istanbul, more than once to temples that have recently been desecrated by the new breed of racist Islamic gangster. (I have also had quite serious discussions, with Iraqi Kurdish friends, about the possibility of Jews genuinely returning in friendship to the places in northern Iraq from which they were once expelled.) I hate the idea that the dispossession of one people should be held hostage to the victimhood of another, as it is in the Middle East and as it was in Eastern Europe. But I find myself somehow assuming that Jewishness and 'normality' are in some profound way noncompatible. The most gracious thing said to me when I discovered my family secret was by Martin, who after a long evening of ironic reflection said quite simply: 'Hitch, I find that I am a little envious of you.' I choose to think that this proved, once again, his appreciation for the nuances of risk, uncertainty, ambivalence, and ambiguity. These happen to be the very things that 'security' and 'normality,' rather like the fantasy of salvation, cannot purchase.

The fun-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations of the Devil! It will be said that these things are only pagan devices and ceremonies- that the Christians borrowed them. True, but the Pagans reveled in the delights of the flesh, and were condemned by the very same people who celebrate their rituals, but call them by different names.

...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a ...more "...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a question of your country, my German or French friend, or yours, whether you're black or white or Papuan or a Borneo monkey. It's a question of your life. If you want to live, kill. Kill so that you can be free, or eat, or shit. The shameful thing is to kill in masses, at a predetermined hour on a predetermined day, in honour of certain principles, under cover of a flag, with old men nodding approval, to kill in a disinterested or passive way. Stand alone against them all, young man, kill, kill, you are unique, you're the only man alive, kill until the others cut you short with the guillotine or the cord or the rope, with or without ceremony, in the name of the Community or King. What a laugh.

No production, no prosperity! Every "product and service" is someone's brain child... Ask yourself, when is my "naming ceremony" going to come on?. Begin producing something today and make a difference!

He had lived his life as a good father but now Oscar Mendoza saw again his life as a boy. A daughter was a battle between fathers and boys in which the fathers fought valiantly and always lost. He knew that one by one each of his daughter would be lost, either honorably in the ceremony of marriage or, realistically, in a car pointed out towards the ocean well after dark. In his day, Oscar himself had made too many girls forget their better instincts and fine training by biting them with tender persistence at the base of their skull, just where the hairline grew in downy wisps. Girls were like kittens in this way, if you got them right at the nape of their neck, they went easily limp. Then he would whisper his suggestions, all the things they might do together, the wonderful dark explorations for which he was to be their guide. His voice traveled like a drug dripped down the spiraling canals of their ears until they had forgotten everything, until they had forgotten their own names, until they turned and offered themselves up to him, their bodies sweet and soft as marzipan.

I think of two landscapes- one outside the self, the other within. The external landscape is the one we see-not only the line and color of the land and its shading at different times of the day, but also its plants and animals in season, its weather, its geology… If you walk up, say, a dry arroyo in the Sonoran Desert you will feel a mounding and rolling of sand and silt beneath your foot that is distinctive. You will anticipate the crumbling of the sedimentary earth in the arroyo bank as your hand reaches out, and in that tangible evidence you will sense the history of water in the region. Perhaps a black-throated sparrow lands in a paloverde bush… the smell of the creosote bush….all elements of the land, and what I mean by “the landscape.” The second landscape I think of is an interior one, a kind of projection within a person of a part of the exterior landscape. Relationships in the exterior landscape include those that are named and discernible, such as the nitrogen cycle, or a vertical sequence of Ordovician limestone, and others that are uncodified or ineffable, such as winter light falling on a particular kind of granite, or the effect of humidity on the frequency of a blackpoll warbler’s burst of song….the shape and character of these relationships in a person’s thinking, I believe, are deeply influenced by where on this earth one goes, what one touches, the patterns one observes in nature- the intricate history of one’s life in the land, even a life in the city, where wind, the chirp of birds, the line of a falling leaf, are known. These thoughts are arranged, further, according to the thread of one’s moral, intellectual, and spiritual development. The interior landscape responds to the character and subtlety of an exterior landscape; the shape of the individual mind is affected by land as it is by genes. Among the Navajo, the land is thought to exhibit sacred order…each individual undertakes to order his interior landscape according to the exterior landscape. To succeed in this means to achieve a balanced state of mental health…Among the various sung ceremonies of this people-Enemyway, Coyoteway, Uglyway- there is one called Beautyway. It is, in part, a spiritual invocation of the order of the exterior universe, that irreducible, holy complexity that manifests itself as all things changing through time (a Navajo definition of beauty).

Show Pleasant Riderhood a Wedding in the street, and she only saw two people taking out a regular license to quarrel and fight. Show her a Christening, and she saw a little heathen personage having a quite superfluous name bestowed upon it, inasmuch as it would be commonly addressed by some abusive epithet; which little personage was not in the least wanted by anybody, and would be shoved and banged out of everybody's way, until it should grow big enough to shove and bang. Show her a Funeral, and she saw an unremunerative ceremony in the nature of a black masquerade, conferring a temporary gentility on the performers, at an immense expense, and representing the only formal party ever given by the deceased. Show her a live father, and she saw but a duplicate of her own father, who from her infancy had been taken with fits and starts of discharging his duty to her, which duty was always incorporated in the form of a fist or a leathern strap, and being discharged hurt her. All things considered, therefore, Pleasant Riderhood was not so very, very bad.

The man who thinks that he is receiving response to his prayers does not know that the fulfillment comes from his own nature, that he has succeeded by the mental attitude of prayer in waking up a bit of this infinite power which is coiled up within himself. What, thus, men ignorantly worship under various names, through fear and tribulation, the Yogi declares to the world to be the real power coiled up in every being, the mother of eternal happiness, if we but know how to approach her. And Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles.

The Greek, the Roman, and the Barbarian, as they met before their respective altars, easily persuaded themselves, that under various names, and with various ceremonies, they adored the same deities. The elegant mythology of Homer gave a beautiful, and almost a regular form, to the polytheism of the ancient world.

In France her tutor had once taught her that to truly fix an image in the mind to fasten it down completely so that it remained forever captive and vivid she should carefully name each aspect of the thing to herself as though she were describing it to a blind person. "For ma petite such is the fickleness of the human mind that it soon lets go of whatever it sees if you would keep it you must tack it down with words." She had tried it and found that it worked on flowers rooms faces ceremonies.

MICHELLE, MA BELLE Paul McCartney had been awarded the Gershwin Prize for Popular Song in a ceremony in the East Room. For most of the evening, other artists performed his songs. But for the conclusion, McCartney went onstage to sing some classics. Then he sang “Michelle” to Michelle Obama. I didn’t realize how special the moment was until the next day, when I was talking to the President. What were the odds, he said to me, that an African-American girl from the South Side of Chicago would one day be sitting in the front row of the White House, as the First Lady of the United States, while a member of the Beatles sang her name? Wow, just wow, I thought. June 2, 2010

I have always loved the feel of books, the way they give a literal weight to words and make of them a sacred object I can hold. I'd made my own books as soon as I'd learned to write, tying sheets of construction paper together with ribbon to make a spine, then inscribing my name on the frontispiece in the most ceremonial script I could manage.

What do you do when you’re invited to your own rape garden ceremony, that’s been scheduled to last twenty minutes? I

If I was lucky, we'd be able to pass the time until the ceremony just saying each other's names back and forth in tones of increasing concern.

Greta huffed at Taryn. “In my day mates weren’t allowed to live together until after the mating ceremony.” “In your day a guy named Noah was building an ark.

How but in custom and in ceremony Are innocence and beauty born? Ceremony's a name for the rich horn, And custom for the spreading laurel tree.

Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Aethiopians which dwell in the Orient, and the Aegyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement. This day which shall come after this night, is dedicated to my service, by an eternall religion, my Priests and Ministers doe accustome after the tempests of the Sea, be ceased, to offer in my name a new ship as a first fruit of my Navigation.

The ceremonial differentiation of the dietary is best seen in the use of intoxicating beverages and narcotics. If these articles of consumption are costly, they are felt to be noble and honorific. Therefore the base classes, primarily the women, practice an enforced continence with respect to these stimulants, except in countries where they are obtainable at a very low cost. From archaic times down through all the length of the patriarchal regime it has been the office of the women to prepare and administer these luxuries, and it has been the perquisite of the men of gentle birth and breeding to consume them. Drunkenness and the other pathological consequences of the free use of stimulants therefore tend in their turn to become honorific, as being a mark, at the second remove, of the superior status of those who are able to afford the indulgence. Infirmities induced by over-indulgence are among some peoples freely recognised as manly attributes. It has even happened that the name for certain diseased conditions of the body arising from such an origin has passed into everyday speech as a synonym for "noble" or "gentle". It is only at a relatively early stage of culture that the symptoms of expensive vice are conventionally accepted as marks of a superior status, and so tend to become virtues and command the deference of the community; but the reputability that attaches to certain expensive vices long retains so much of its force as to appreciably lesson the disapprobation visited upon the men of the wealthy or noble class for any excessive indulgence. The same invidious distinction adds force to the current disapproval of any indulgence of this kind on the part of women, minors, and inferiors. This invidious traditional distinction has not lost its force even among the more advanced peoples of today. Where the example set by the leisure class retains its imperative force in the regulation of the conventionalities, it is observable that the women still in great measure practise the same traditional continence with regard to stimulants.

The marriage ceremony is sexist beyond parody. The bride appears in a fussy white dress that symbolizes her virtue and virginity, and everyone keeps on remarking on how thin and beautiful she looks. Her father walks her down the aisle to ‘give her away’, and she passes, like property, from one man to another. The minister, who is traditionally a man, gives the man permission to kiss the woman, as if that is in the minister’s authority and the woman has none. The man kisses, the woman is kissed. At the reception, only men are given to speak, while the bride remains seated and silent. Henceforth, the woman will adopt the man’s name, as will their eventual offspring. Despite all this, the wedding day is said to belong to the woman. This, would you believe, is ‘her day’.

...Miscarriage is death without ceremony. No funeral, no name. No one would ever tell you, for example, that mother-death is actually quite common, hang in there honey, you'll find another mother.

i want a world where when people ask if we are seeing anyone we can list the names of all our best friends and no one will bat an eyelid. i want monuments and holidays and certificates and ceremonies to commemorate friendship.1 —ALOK VAID-MENON

FatherMichael has entered the room Wildflower: Ah don’t tell me you’re through a divorce yourself Father? SureOne: Don’t be silly Wildflower, have a bit of respect! He’s here for the ceremony. Wildflower: I know that. I was just trying to lighten the atmosphere. FatherMichael: So have the loving couple arrived yet? SureOne: No but it’s customary for the bride to be late. FatherMichael: Well is the groom here? SingleSam has entered the room Wildflower: Here he is now. Hello there SingleSam. I think this is the first time ever that both the bride and groom will have to change their names. SingleSam: Hello all. Buttercup: Where’s the bride? LonelyLady: Probably fixing her makeup. Wildflower: Oh don’t be silly. No one can even see her. LonelyLady: SingleSam can see her. SureOne: She’s not doing her makeup; she’s supposed to keep the groom waiting. SingleSam: No she’s right here on the laptop beside me. She’s just having problems with her password logging in. SureOne: Doomed from the start. Divorced_1 has entered the room Wildflower: Wahoo! Here comes the bride, all dressed in . . . SingleSam: Black. Wildflower: How charming. Buttercup: She’s right to wear black. Divorced_1: What’s wrong with misery guts today? LonelyLady: She found a letter from Alex that was written 12 years ago proclaiming his love for her and she doesn’t know what to do. Divorced_1: Here’s a word of advice. Get over it, he’s married. Now let’s focus the attention on me for a change. SoOverHim has entered the room FatherMichael: OK let’s begin. We are gathered here online today to witness the marriage of SingleSam (soon to be “Sam”) and Divorced_1 (soon to be “Married_1”). SoOverHim: WHAT?? WHAT THE HELL IS GOING ON HERE? THIS IS A MARRIAGE CEREMONY IN A DIVORCED PEOPLE CHAT ROOM?? Wildflower: Uh-oh, looks like we got ourselves a gate crasher here. Excuse me can we see your wedding invite please? Divorced_1: Ha ha. SoOverHim: YOU THINK THIS IS FUNNY? YOU PEOPLE MAKE ME SICK, COMING IN HERE AND TRYING TO UPSET OTHERS WHO ARE GENUINELY TROUBLED. Buttercup: Oh we are genuinely troubled alright. And could you please STOP SHOUTING. LonelyLady: You see SoOverHim, this is where SingleSam and Divorced_1 met for the first time. SoOverHim: OH I HAVE SEEN IT ALL NOW! Buttercup: Sshh! SoOverHim: Sorry. Mind if I stick around? Divorced_1: Sure grab a pew; just don’t trip over my train. Wildflower: Ha ha. FatherMichael: OK we should get on with this; I don’t want to be late for my 2 o’clock. First I have to ask, is there anyone in here who thinks there is any reason why these two should not be married? LonelyLady: Yes. SureOne: I could give more than one reason. Buttercup: Hell yes. SoOverHim: DON’T DO IT! FatherMichael: Well I’m afraid this has put me in a very tricky predicament. Divorced_1: Father we are in a divorced chat room, of course they all object to marriage. Can we get on with it? FatherMichael: Certainly. Do you Sam take Penelope to be your lawful wedded wife? SingleSam: I do. FatherMichael: Do you Penelope take Sam to be your lawful wedded husband? Divorced_1: I do (yeah, yeah my name is Penelope). FatherMichael: You have already e-mailed your vows to me so by the online power vested in me, I now pronounce you husband and wife. You may kiss the bride. Now if the witnesses could click on the icon to the right of the screen they will find a form to type their names, addresses, and phone numbers. Once that’s filled in just e-mail it off to me. I’ll be off now. Congratulations again. FatherMichael has left the room Wildflower: Congrats Sam and Penelope! Divorced_1: Thanks girls for being here. SoOverHim: Freaks. SoOverHim has left the room

[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents. But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.' In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people.... It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less. (from her essay "First People")

Gifford Dudley was unfairly handsome: impressively tall and well shaped around the neck and shoulders, with glossy chestnut hair tied into a short ponytail, and expressive brown eyes. And his nose. His nose. It was perfectly shaped: not too long or short, not too plump or skinny, and even the pores were discreet. There was no trace of the Dudley Nose Curse. Praise all the gods and saints, Lord Gifford Dudley may have had an unfortunate name, but he did not have the nose. She wanted to sing. She wanted to spin around to where Edward was taking a seat in the front and tell him all about Gifford's perfect nose. It was a miracle. A marvel. A wonder. A relief. After all, she would be expected to kiss this man by the end of the ceremony, and the last thing she needed was to lose an eye.

In Norway, you may select any individual around the table and skaal him or her in a small private ceremony. You first lift your glass high and call out the name. ‘Bestemama!’ you say. ‘Skaal, Bestemama!’ She will then lift her own glass and hold it up high. At the same time your own eyes meet hers, and you must keep looking deep into her eyes as you sip your drink. After you have both done this, you raise your glasses high up again in a sort of silent final salute, and only then does each person look away and set down his glass.

When the design was finally locked in, Jobs called the Macintosh team together for a ceremony. “Real artists sign their work,” he said. So he got out a sheet of drafting paper and a Sharpie pen and had all of them sign their names. The signatures were engraved inside each Macintosh. No one would ever see them, but the members of the team knew that their signatures were inside, just as they knew that the circuit board was laid out as elegantly as possible. Jobs called them each up by name, one at a time. Burrell Smith went first. Jobs waited until last, after all forty-five of the others. He found a place right in the center of the sheet and signed his name in lowercase letters with a grand flair. Then he toasted them with champagne. “With moments like this, he got us seeing our work as art,” said Atkinson.

Look at the thousands of flocks and herds, the thousands of human ceremonies, every sort of voyage in storm or calm, the range of creation, combination, and extinction. Consider too the lives once lived by others long before you, the lives that will be lived after you, the lives lived now among foreign tribes; and how many have never even heard your name, how many will very soon forget it, how many may praise you now but quickly turn to blame. Reflect that neither memory nor fame, nor anything else at all, has any importance worth thinking of.

It is merely the egoism of men, who wants to bury a woman like a treasure. All attempts at using vows, contracts, and holy ceremonies have failed to bring permanence into the most changeable aspect of changeable human existence, namely love. Can you deny that our Christina world is rotting?

Let us too overcome all things, with our reward consisting not in any wreath or garland, not in trumpet-calls for silence for the ceremonial proclamation of our name, but in moral worth, in strength of spirit, in a peace that is won for ever once in any contest fortune has been utterly defeated.

Bangkok, capital of Thailand is the city holds the record for the world’s longest place name. Its full ceremonial name is Krungthepmahanakhon Amonrattanakosin Mahintharayutthaya Mahadilokphop Noppharatratchathaniburirom Udomratchaniwetmahasathan Amonphimanawatansathit Sakkathattiyawitsanukamprasit.

Look down from above on the countless gatherings and countless ceremonies, and every sort of voyage in storm and calm, and the disputes between those being born, living together, and dying. Think also of the life that was lived by others long ago, and that will be lived after you, and that is being lived now in other countries; think of how many don’t know your name at all, how many will quickly forget it, how many who – perhaps praising you now – will soon be finding fault. Realize that being remembered has no value, nor does your reputation, nor anything else at all. Marcus Aurelius, Meditations 9.30

In the 1970s, while researching in the Library of Congress, I found an obscure history of religious architecture that assumed a fact as if it were common knowledge: the traditional design of most patriarchal buildings of worship imitates the female body. Thus, there is an outer and inner entrance, labia majora and labia minora; a central vaginal aisle toward the altar; two curved ovarian structures on either side; and then in the sacred center, the altar or womb, where the miracle takes place - where males gives birth. Though this comparison was new to to me, it struck home like a rock down a well. Of course, I thought. The central ceremony of patriarchal religions is one in which men take over the yoni-power of creation by giving birth symbolically. No wonder male religious leaders so often say that humans were born in sin - because we were born to female creatures. Only by obeying the rules of the patriarchy can we be reborn through men. No wonder priests and ministers in skirts sprinkle imitation birth fluid over our heads, give us new names, and promise rebirth into everlasting life. No wonder the male priesthood tries to keep women away from the altar, just as women are kept away from control of our own powers of reproduction. Symbolic or real, it's all devoted to controlling the power that resides in the female body.

It looks like Violet has given my dick a superhero name. It’s better than snuffie. “That’s not much of a surprise since he’s been making you come for the past hour.” “Fishing for compliments?” “Just stating facts.” “I’m going to make him a tuxedo.” “A tuxedo?” “And I’ll make a veil for my beaver. They can have their own private ceremony.

A SAVIOR IS BORN Psalm 8:9 (ESV) O Lord, our Lord, how majestic is your name in all the earth!   REFLECTION On this night, shepherds were doing what they always did, keeping an eye on Bethlehem’s sheep through the night. But everything was about to change, as heaven opened and the angel of the Lord appeared to them and declared that Jesus had been born nearby. What irony. The sheep these shepherds were raising would be sacrificed just a few miles down the road on Jerusalem’s altar. Yet the shepherds themselves could not enter the temple to worship even if they wanted to. Because of their profession, they were ceremonially unclean. They were outcasts in the very worship that their hands made possible. Yet, God chose the shepherds to receive the greatest news ever heard. God came to them because He knew the shepherds couldn’t make it to church. What does that say about the Gospel? What does it say about you? This magnificent night says that grace meets you where you are, and saves you while you cannot do a thing to save yourself. Tonight, celebrate that Christ has come. Not to a mansion, but a manger. Not to the high and mighty, but to the guys on the lowest rung of the spiritual ladder. And celebrate that God’s grace finds you wherever you are this Christmas and shows you the way upwards to the arms of Almighty God. MEDITATION FOR CHRISTMAS EVE

I knew what I had to do, and I’d even prepared myself when the world’s most magnificent beta fish stopped picking at the multicolored flakes. I swallowed a lump in my throat and, without special words or ceremony, dumped the bowl’s contents into the watery grave. I don’t remember what I had named the fish—only that it missed the bowl and stuck to the back rim of the toilet.

Together they will spend a happy hour seated side by side..., while Ivy's tender hand guides Duffy's as he traces out laboriously, in pencil, over and over until he has them off pat, the magic letters of his name. More than the wedding itself, that little ceremony there under the lamp, all silent save for the soft scratching of graphite on paper, will mark the true beginning of their life together.

But I couldn't absorb the idea that death could actually walk by my side, with a human face and a heart that was poisoned with hatred, that death could be dressed in a uniform or a raincoat, queue up at a cinema, laugh in bars, or take his children out for a walk to Ciudadela Park in the morning, and then, in the afternoon, make someone disappear in the dungeons of Monjuïc Castle or in a common grave with no name or ceremony.

What I remember most clearly is how it felt. I’d just finished painting a red fire engine-like the one I often walked past near my grandparents’ house. Suddenly the teachers, whose names I've long forgotten, closed in on my desk. They seemed unusually impressed, and my still dripping fire engine was immediately and ceremoniously pinned up. I don’t know what they might have said, but their unexpected attention and having something I’d made given a place of honor on the wall created an overwhelming and totally unfamiliar sense of pride inside me. I loved that feeling, and I wanted to feel it again and again. That desire, I suppose, was the beginning of my career. I have no idea where my fire engine painting ended up, but I never forgot the basic layout. Several decades later, it served as the inspiration for this sketch for an illustration in a book called Why the chicken crossed the Road.

when you arrive in Japan, you realize that sake means “alcoholic drink” in general. Thus, if you drink a beer, you are drinking sake; if you drink whiskey, you are drinking sake; and if you drink rum, you are drinking sake. So, when we order sake in a Japanese restaurant outside Japan, what is the specific name for the drink they serve us? It will probably be nihonshu, which is the Japanese word used to refer to the alcoholic beverage obtained from rice.

And one day, out of Heaven knows what material, he spun the beast a wonderful name, and from that moment it grew into a god and a religion. The Woman indulged in religion once a week at a church near by, and took Conradin with her, but to him the church service was an alien rite in the House of Rimmon. Every Thursday, in the dim and musty silence of the tool-shed, he worshipped with mystic and elaborate ceremonial before the wooden hutch where dwelt Sredni Vashtar, the great ferret.

First-century discipleship was expressed as a servant-master relationship (see Matthew 10:24). Once accepted as a disciple, a young man started as a talmidh, or beginner, who sat in the back of the room and could not speak. Then he became a distinguished student, who took an independent line in his approach or questioning. At the next level, he became a disciple-associate, who sat immediately behind the rabbi during prayer time. Finally he achieved the highest level, a disciple of the wise, and was recognized as the intellectual equal of his rabbi.'" 2. Memorizing the teacher's words: Oral tradition provided the basic way of studying. Disciples learned the teacher's words verbatim to pass along to the next person. Often disciples learned as many as four interpretations of each major passage in the Torah. 3. Learning the teacher's way of ministry: A disciple learned how his teacher kept God's commands, including how he practiced the Sabbath, fasted, prayed, and said blessings in ceremonial situations. He would also learn his rabbi's teaching methods and the many traditions his master followed. 4. Imitating the teacher's life and character: Jesus said that when a disciple is fully taught, he "will be like his teacher" (Luke 6:40). The highest calling of a disciple was to imitate his teacher. Paul called on Timothy to follow his example (see 2 Timothy 3:10-14), and he didn't hesitate to call on all believers to do the same (see 1 Corinthians 4:14-16; 1 1:1; Philippians 4:9). One story in ancient tradition tells of a rabbinical student so devoted to his teacher that he hid in the teacher's bedchamber to discover the mentor's sexual technique. To be sure, this is a bit extreme, yet it demonstrates the level of commitment required to be a disciple. 5. Raising up their own disciples: When a disciple finished his training, he was expected to reproduce what he'd learned by finding and training his own apprentices. He would start his own school and call it after his name, such as the House of Hillel.

The Temple of Hekate at Lagina, Caria, Anatolia was the last major temple built during the Hellenistic period. The temple was constructed on the site of an older settlement, which may have included an earlier temple. Lagina is the largest known temple which was dedicated entirely to Hekate and is famous for being the site of a key-bearing procession. In this procession, a key was carried by a young girl along the Sacred Way, an 11km road which connected the temple at Lagina to the nearby city of Stratonicea. Unfortunately, we don’t have reliable information on the purpose of the ceremony. Johnston writes that: "None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [89] Johnston further explains that although we don’t know what the key opened, the number of inscriptions naming the festival indicates that it was a significant festival. We can speculate that it was the key to the city, the key to the temple at Lagina, or the key to another (unknown) precinct. Considering Hekate’s ability to traverse between the worlds of the living and the dead, it is conceivable that the key opened the way to some form of ritual katabasis. At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer), so it is also possible that the young girl who carried the keys in the procession represented the goddess in the ceremony.

The fund-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations of the Devil! It will be said that these things are only pagan devices and ceremonies - that the Christians borrowed them. True, but the Pagans revelled in the delights of the flesh, and were condemned by the very same people who celebrate their rituals, but call them by different names.

must be said for the “Latter-day Saints” (these conceited words were added to Smith’s original “Church of Jesus Christ” in 1833) that they have squarely faced one of the great difficulties of revealed religion. This is the problem of what to do about those who were born before the exclusive “revelation,” or who died without ever having the opportunity to share in its wonders. Christians used to resolve this problem by saying that Jesus descended into hell after his crucifixion, where it is thought that he saved or converted the dead. There is indeed a fine passage in Dante’s Inferno where he comes to rescue the spirits of great men like Aristotle, who had presumably been boiling away for centuries until he got around to them. (In another less ecumenical scene from the same book, the Prophet Muhammad is found being disemboweled in revolting detail.) The Mormons have improved on this rather backdated solution with something very literal-minded. They have assembled a gigantic genealogical database at a huge repository in Utah, and are busy filling it with the names of all people whose births, marriages, and deaths have been tabulated since records began. This is very useful if you want to look up your own family tree, and as long as you do not object to having your ancestors becoming Mormons. Every week, at special ceremonies in Mormon temples, the congregations meet and are given a certain quota of names of the departed to “pray in” to their church. This retrospective baptism of the dead seems harmless enough to me, but the American Jewish Committee became incensed when it was discovered that the Mormons had acquired the records of the Nazi “final solution,” and were industriously baptizing what for once could truly be called a “lost tribe”: the murdered Jews of Europe. For all its touching inefficacy, this exercise seemed in poor taste. I sympathize with the American Jewish Committee, but I nonetheless think that the followers of Mr. Smith should be congratulated for hitting upon even the most simpleminded technological solution to a problem that has defied solution ever since man first invented religion.

...Is there a more monstrous thought, a more convincing spectacle, a more patent affirmation of the impotence and madness of the brain? War. All our philosophies, religions, arts, techniques and trades lead to nothing but this. The finest flowers of civilization. The purest constructions of thought. The most generous and altruistic passions of the heart. The most heroic gestures of man. War. Now and thousand years ago. Tomorrow and a hundred thousand years ago. No, it's not a question of your country, my German or French friend, or yours, whether you're black or white or Papuan or a Borneo monkey. It's a question of your life. If you want to live, kill. Kill so that you can be free, or eat, or shit. The shameful thing is to kill in masses, at a predetermined hour on a predetermined day, in honour of certain principles, under cover of a flag, with old men nodding approval, to kill in a disinterested or passive way. Stand alone against them all, young man, kill, kill, you are unique, you're the only man alive, kill until the others cut you short with the guillotine or the cord or the rope, with or without ceremony, in the name of the Community or King. What a laugh.

The fanciest grade of green tea in Japan goes by the name of gyokuro, meaning "jade dew." It consists of the newest leaves of a tea plantation's oldest tea bushes that bud in May and have been carefully protected from the sun under a double canopy of black nylon mesh. The leaves are then either steeped in boiled water or ground into a powder to make matcha (literally, "grind tea"), the thick tea served at a tea ceremony. (The powder used to make the thin tea served at a tea ceremony comes from grinding the older leaves of young tea plants, resulting in a more bitter-tasting tea.) The middle grade of green tea is called sencha, or "brew tea," and is made from the unprotected young tea leaves that unfurl in May or June. The leaves are usually steeped in hot water to yield a fragrant grassy brew to enjoy on special occasions or in fancy restaurants. For everyday tea, the Japanese buy bancha. Often containing tiny tea twigs, it consists of the large, coarse, unprotected leaves that remain on the tea bush until August. When these leaves are roasted, they become a popular tea called hojicha. When hojicha combines with popped roasted brown rice, a tea called genmaicha results.

In my world death was like a nameless and incomprehensible hand, a door-to-door salesman who took away mothers, beggars, or ninety-year-old neighbors, like a hellish lottery. But I couldn't absorb the idea that death could actually walk by my side, with a human face and a heart that was poisoned with hatred, that death could be dressed in a uniform or raincoat, queue up at the cinema, laugh in bars, or take his children out for a walk to Ciudadela Park in the morning, and then, in the afternoon, make someone disappear in the dungeons of Montjuïc Castle or in a common grave with no name or ceremony.

At a swearing-in ceremony for new immigrants in the summer of 2014, the Harvard-educated First Lady Michelle Obama said: “It’s amazing that just a few feet from here where I’m standing are the signatures of the fifty-six Founders who put their names on a Declaration that changed the course of history. And like the fifty of you, none of them were born American—they became American.” That’s if you don’t count the forty-eight of fifty-six who were born in America. The other eight—like the rest of them—were either British or Dutch. Fifty-five were Protestant. Only one was Catholic. There’s a reason King George called the American Revolution “a Presbyterian war.”2

We celebrate the dedication of Olympic athletes who diet and train and exercise daily for years in order to prepare for the games. They give up not only physical comfort but also any hope of a normal social and family life. When police officers or firefighters die, often thousands turn out for their funerals. We honor our children who die in military service in much the same way—often arranging public ceremonies and holidays. We expect television celebrities such as actors, news correspondents and musicians to sacrifice any kind of normal life in order to entertain us around the clock—and they are paid millions of dollars to do so. The names of astronauts become household words because they risk their lives in order to forward the conquest of space. But the minute a Christian young person starts to fast and pray, consider the mission field or give up career or romance for Christ—concerned counselors, family and friends will spend hours trying to keep him or her from “going off the deep end on this religious stuff.” Even devout Christian parents will oppose Christian service when their own son or daughter is about to give up all for Christ. Discipline, pain, sacrifice and suffering are rewarded with fame and fortune in the world. Why then do we refuse to accept it as a normal part of giving spiritual birth in the kingdom of our Lord?

One day Moses was walking in the mountains on his own when he saw a shepherd in the distance. The man was on his knees with his hands spread out to the sky, praying. Moses was delighted. But when he got closer, he was equally stunned to hear the shepherd’s prayer. “Oh, my beloved God, I love Thee more than Thou can know. I will do anything for Thee, just say the word. Even if Thou asked me to slaughter the fattest sheep in my flock in Thy name, I would do so without hesitation. Thou would roast it and put its tail fat in Thy rice to make it more tasty.” Moses inched toward the shepherd, listening attentively. “Afterward I would wash Thy feet and clean Thine ears and pick Thy lice for Thee. That is how much I love Thee.” Having heard enough, Moses interrupted the shepherd, yelling, “Stop, you ignorant man! What do you think you are doing? Do you think God eats rice? Do you think God has feet for you to wash? This is not prayer. It is sheer blasphemy.” Dazed and ashamed, the shepherd apologized repeatedly and promised to pray as decent people did. Moses taught him several prayers that afternoon. Then he went on his way, utterly pleased with himself. But that night Moses heard a voice. It was God’s. “Oh, Moses, what have you done? You scolded that poor shepherd and failed to realize how dear he was to Me. He might not be saying the right things in the right way, but he was sincere. His heart was pure and his intentions good. I was pleased with him. His words might have been blasphemy to your ears, but to Me they were sweet blasphemy.” Moses immediately understood his mistake. The next day, early in the morning, he went back to the mountains to see the shepherd. He found him praying again, except this time he was praying in the way he had been instructed. In his determination to get the prayer right, he was stammering, bereft of the excitement and passion of his earlier prayer. Regretting what he had done to him, Moses patted the shepherd’s back and said: “My friend, I was wrong. Please forgive me. Keep praying in your own way. That is more precious in God’s eyes.” The shepherd was astonished to hear this, but even deeper was his relief. Nevertheless, he did not want to go back to his old prayers. Neither did he abide by the formal prayers that Moses had taught him. He had now found a new way of communicating with God. Though satisfied and blessed in his naïve devotion, he was now past that stage—beyond his sweet blasphemy. “So you see, don’t judge the way other people connect to God,” concluded Shams. “To each his own way and his own prayer. God does not take us at our word. He looks deep into our hearts. It is not the ceremonies or rituals that make a difference, but whether our hearts are sufficiently pure or not.

The ambition of domineering over the mind, is one of the strongest passions. A theologian, a missionary, or a partisan of any description, is always for conquering like a prince, and there are many more sects than there are sovereigns in the world…. I conclude, that every sensible man, every honest man, ought to hold Christianity in abhorrence. ‘The great name of Theist, which we can never sufficiently revere,’ is the only name we ought to adopt. The only gospel we should read is the grand book of nature, written with God’s own hand, and stamped with his own seal. The only religion we ought to profess is, 'to adore God, and act like honest men.’ It would be as impossible for this simple and eternal religion to produce evil, as it would be impossible for Christian fanaticism not to produce it…. But what shall we substitute in its place? say you. What? A ferocious animal has sucked the blood of my relatives. I tell you to rid yourselves of this beast, and you ask me what you shall put in its place! Is it you that put this question to me? Then you are a hundred times more odious than the Pagan Pontiffs, who permitted themselves to enjoy tranquility among their ceremonies and sacrifices, who did not attempt to enslave the mind by dogmas, who never disputed the powers of the magistrates, and who introduced no discord among mankind. You have the face to ask what you must substitute in the place of your fables!

We can at least give them our names,” Jeff insisted. They were very sweet about it, quite willing to do whatever we asked, to please us. As to the names, Alima, frank soul that she was, asked what good it would do. Terry, always irritating her, said it was a sign of possession. “You are going to be Mrs. Nicholson,” he said, “Mrs. T.O. Nicholson. That shows everyone that you are my wife.” “What is a ‘wife’ exactly?” she demanded, a dangerous gleam in her eye. “A wife is a woman who belongs to a man,” he began. But Jeff took it up eagerly: “And a husband is the man who belongs to a woman. It is because we are monogamous, you know. And marriage is a ceremony, civil and religious, that joins the two together—“until death do us part,” he finished, looking at Celia with unutterable devotion. “What makes us feel foolish,” I told the girls, “is that here we have nothing to give you—except, of course, our names.” “Do your women have no names before they are married?” Celis suddenly demanded. “Why, yes,” Jeff explained. “They have their maiden names—their father’s names, that is.” “And what becomes of them?” asked Alima. “They change them for their husband’s, my dear,” Terry answered her. “Change them? Do the husbands then take the wives’ ‘maiden names’?” “Oh no,” he laughed. “The man keeps his own and gives it too her, too.” “Then she just loses hers and takes a new one—how unpleasant! We won’t do that!” Alima said decidedly.

Pepper’s given first names were Pippin Galadriel Moonchild. She had been given them in a naming ceremony in a muddy valley field that contained three sick sheep and a number of leaky polythene teepees. Her mother had chosen the Welsh valley of Pant-y-Gyrdl as the ideal site to Return to Nature. (Six months later, sick of the rain, the mosquitoes, the men, the tent-trampling sheep who ate first the whole commune’s marijuana crop and then its antique minibus, and by now beginning to glimpse why almost the entire drive of human history has been an attempt to get as far away from Nature as possible, Pepper’s mother returned to Pepper’s surprised grandparents in Tadfield, bought a bra, and enrolled in a sociology course with a deep sigh of relief.)

That exactly is how my father and mother met and became man and wife. There were no home ceremonials, such as the seeking and obtaining of parental consent, because there were no parent; no conferences by uncles and grand-uncles, or exhortations by grandmothers and aunts; no male relatives to arrange the marriage knot, nor female relations to herald the family union, and no uncles of the bride to divide the bogadi (dowry) cattle as, of course, there were no cattle. It was a simple matter of taking each other for good and or ill with the blessing of the ‘God of Rain’. The forest was their home, the rustling trees their relations, the sky their guardian and the birds, who sealed the marriage contract with the songs, the only guests. Here they stablished their home and names it Re-Nosi (We-are-alone). [41]

If one asks “Why do we need ceremonial or ritual?” the answer is simply to ensure order so that the liturgy may speak to the hearts of people directly and not confuse them in the name of relevance or freedom. It is the role and obligation of the celebrant at liturgical rites to ensure that the atmosphere in which the liturgy is celebrated is one that will not impede an awareness of the presence of God, an atmosphere that will allow the Word of God to be heard with understanding, and, most importantly, an atmosphere that will allow the sacramental action to work clearly and directly while at the same time acknowledging mystery, the presence of “the Other” in our worship. Thanksgiving for our community in Christ as the people of God, proclamation of the Gospel, and celebration of the Gospel sacraments: these define the function of liturgy.

The name of the militia was the "Lord's Resistance Army" (LRA), and it was led by a man named Joseph Kony, a passionate former altar boy who wanted to subject the area to the rule of the Ten Commandments. He baptized by oil and water, held fierce ceremonies of punishment and purification, and insured his followers against death. His was a fanatical preachment of Christianity. As it happened, the rehabilitation center in which I was sitting was also run by a fundamentalist Christian organization. Having been out into the bush and seen the work of the LRA, I fell to talking with the man who tried to repair the damage. How did he know, I asked him, which of them was the truest believer? Any secular or state-run outfit could be doing what he was doing - fitting prosthetic limbs and providing shelter and "counseling" - but in order to be Joseph Kony one had to have real faith.

Both Christians and liberals believe that human life is sacred, and that murder is a heinous crime. But they disagree about certain biological facts: does human life begin at the moment of conception, at the moment of birth or at some intermediate point? Indeed, some human cultures maintain that life doesn’t begin even at birth. According to the !Kung of the Kalahari Desert and to various Inuit groups in the Arctic, human life begins only after a baby is given a name. When an infant is born the family waits for some time before naming it. If they decide not to keep the baby (either because it suffers from some deformity or because of economic difficulties), they kill it. Provided they do so before the naming ceremony, this is not considered murder.2 People from such cultures might well agree with liberals and Christians that human life is sacred and that murder is a terrible crime, yet condone infanticide.

When the day of our departure was approaching, we went to the regular passport control office to get permission to leave the country. Bengt stood first in the line as interpreter. “What is your name?” asked a ceremonious little clerk, looking suspiciously over his spectacles at Bengt’s huge beard. “Bengt Emmerik Danielsson,” Bengt answered respectfully. The man put a long form into his typewriter. “By what boat did you come to Peru?” “Well, you see,” Bengt explained, bending over the mild little man, “I didn’t come by boat. I came to Peru by canoe.” The man looked at Bengt dumb with astonishment and tapped out “canoe” in an open space on the form. “And by what boat are you leaving Peru?” “Well, you see, again,” said Bengt politely, “I’m not leaving Peru by boat. I’m leaving by raft.” “A likely story!” the clerk cried angrily and tore the paper out of the machine. “Will you please answer my questions properly?

From an historical perspective, the spiritual journey is always tragic, for it is a lonely path fit only for individuals rather than for entire societies. Human cooperation requires firm answers rather than just questions, and those who fume against stultified religious structures often end up forging new structures in their place. It happened to the dualists, whose spiritual journeys became religious establishments. It happened to Martin Luther, who after challenging the laws, institutions and rituals of the Catholic Church found himself writing new law books, founding new institutions and inventing new ceremonies. It happened even to Buddha and Jesus. In their uncompromising quest for the truth they subverted the laws, rituals and structures of traditional Hinduism and Judaism. But eventually more laws, more rituals and more structures were created in their names than in the name of any other person in history.

Have you not yet seen, or not been introduced to ma tante?” Anna Pavlovna said to her guests as they arrived, and very seriously she led them up to a little old lady wearing tall bows, who had sailed in out of the next room as soon as the guests began to arrive. Anna Pavlovna mentioned their names, deliberately turning her eyes from the guest to ma tante, and then withdrew. All the guests performed the ceremony of greeting the aunt, who was unknown, uninteresting and unnecessary to every one. Anna Pavlovna with mournful, solemn sympathy, followed these greetings, silently approving them. Ma tante said to each person the same words about his health, her own health, and the health of her majesty, who was, thank God, better to-day. Every one, though from politeness showing no undue haste, moved away from the old lady with a sense of relief at a tiresome duty accomplished, and did not approach her again all the evening.

To me, Chicago was the bar in the twelfth-floor lobby of the Ritz-Carlton, where I drank strawberry daiquiris—sophisticated!—with my visiting parents and with girls I was trying to impress. It was the elegant shops at the new, fancy Water Tower Place. My favorite Chicago spots were primarily restaurants. Dianna’s Opaa, in Greektown on South Halsted Street, with its lanky, serpent-like owner, Petros Kogiones, performing his host duties that were as important as the food—on the nights he wasn’t there, you felt cheated—sliding back his sheet of long black hair to greet his female customers with an overly familiar kiss and their dates with a disarming, arms-flung-wide cry of “cousin!” then conducting his odd 9 p.m. ceremonies, calling up all the engaged couples to be officially blessed by Famous Petros in the name of God, the Greek Orthodox Church, and Dianna’s Opaa! We’d all cheer and raise our juice glasses of Roditis high. Or

Prince Arctic?” A silvery white dragon poked her head around the door, tapping three times lightly on the ice wall. Arctic couldn’t remember her name, which was the kind of faux pas his mother was always yelling at him about. He was a prince; it was his duty to have all the noble dragons memorized along with their ranks so he could treat them according to exactly where they fit in the hierarchy. It was stupid and frustrating and if his mother yelled at him about it one more time, he would seriously enchant something to freeze her mouth shut forever. Oooo. What a beautiful image. Queen Diamond with a chain of silver circles wound around her snout and frozen to her scales. He closed his eyes and imagined the blissful quiet. The dragon at his door shifted slightly, her claws making little scraping sounds to remind him she was there. What was she waiting for? Permission to give him a message? Or was she waiting for him to say her name — and if he didn’t, would she go scurrying back to the queen to report that he had failed again? Perhaps he should enchant a talisman to whisper in his ear whenever he needed to know something. Another tempting idea, but strictly against the rules of IceWing animus magic. Animus dragons are so rare; appreciate your gift and respect the limits the tribe has set. Never use your power frivolously. Never use it for yourself. This power is extremely dangerous. The tribe’s rules are there to protect you. Only the IceWings have figured out how to use animus magic safely. Save it all for your gifting ceremony. Use it only once in your life, to create a glorious gift to benefit the whole tribe, and then never again; that is the only way to be safe. Arctic shifted his shoulders, feeling stuck inside his scales. Rules, rules, and more rules: that was the IceWing way of life. Every direction he turned, every thought he had, was restricted by rules and limits and judgmental faces, particularly his mother’s. The rules about animus magic were just one more way to keep him trapped under her claws. “What is it?” he barked at the strange dragon. Annoyed face, try that. As if he were very busy and she’d interrupted him and that was why he was skipping the usual politic rituals. He was very busy, actually. The gifting ceremony was only three weeks away. It was bad enough that his mother had dragged him here, to their southernmost palace, near the ocean and the border with the Kingdom of Sand. She’d promised to leave him alone to work while she conducted whatever vital royal business required her presence. Everyone should know better than to disturb him right now. The messenger looked disappointed. Maybe he really was supposed to know who she was. “Your mother sent me to tell you that the NightWing delegation has arrived.” Aaarrrrgh. Not another boring diplomatic meeting.

To demonstrate, she let her head fall back. Her eyes fluttered, her mouth went slack. Slowly, her arms lifted, palms turned up. “I feel a presence, strong, seeking, sorrowful.” Her voice had deepened, attained a faint accent. “There are dark forces working against you. They hide from you, wait to do harm. Beware.” She dropped her arms and grinned. “So, you tell the mark you need to have trust in order to offer protection from the dark forces. All they have to do is put say, a thousand cash—cash is all that works—in an envelope. Seal it. You make sure you tell them to seal it with this special wax you’re going to sell them. Then you’re going to do this cool chant over it, and bury the envelope in a secret place under the dark of the moon. After the moon’s cycled, you’ll dig up the envelope and give it back. The dark forces will have been vanquished.” “That’s it? People just hand over the money?” “Well, you string it out a little longer, do some research so you can hit them with names and events and shit. But basically, yeah. People want to believe.” “Why?” “Because life can really suck.

March 1953 saw a surge in arrests and convictions of people charged with “anti-Soviet agitation” for expressing satisfaction with Stalin’s death or otherwise denigrating him. A forty-four-year-old Muscovite named S. M. Telenkov, who worked at a scientific institute, drunkenly proclaimed in a commuter train, “What a fine day it is today; today we buried Stalin. There’ll be one less scoundrel around and now we can get back to living.” R. S. Rybalko, a twenty-eight-year-old working-class woman from Rostov Oblast, was convicted of using profanity in regard to Stalin. Ya. I. Peit, who had been forcibly resettled in Kazakhstan, was sentenced for destroying and stomping on a portrait of Stalin after an official mourning ceremony. Upon hearing of Stalin’s death, P. K. Karpets, a thirty-two-year-old railroad worker from the Ukrainian city of Rovno, swore and exclaimed, “Smell that? The corpse is already stinking.” Ye. G. Gridneva, a forty-eight-year-old female railroad worker from Transcaucasia, was not able to contain herself and commented to a coworker, “A dog dies a dog’s death. It’s good that he died. There won’t be any kolkhozes and life will be a little easier.”7

I am here because I worked too hard and too long not to be here. But although I told the university that I would walk across the stage to take my diploma, I won’t. At age fifty-seven, I’m too damned old, and I’d look ridiculous in this crowd. From where I’m standing in the back of the hall, I can see that I am at least two decades older than most of the parents of these kids in their black caps and gowns. So I’ll graduate with this class, but I won’t walk across the stage and collect my diploma with them; I’ll have the school send it to my house. I only want to hear my name called. I’ll imagine what the rest would have been like. When you’ve had a life like mine, you learn to do that, to imagine the good things. The ceremony is about to begin. It’s a warm June day and a hallway of glass doors leading to the parking lot are open, the dignitaries march onto the stage, a janitor slams the doors shut, one after the other. That banging sound. It’s Christmas Day 1961 and three Waterbury cops are throwing their bulk against our sorely overmatched front door. They are wearing their long woolen blue coats and white gloves and they swear at the cold. They’ve finally come for us, in the dead of night, to take us away, just as our mother said they would.

The ever-present war in the background lent a pleasant informality to social relations, an informality which older people viewed with alarm. Mothers found strange men calling on their daughters, men who came without letters of introduction and whose antecedents were unknown. To their horror, mothers found their daughters holding hands with these men. Mrs. Merriwether, who had never kissed her husband until after the wedding ceremony, could scarcely believe her eyes when she caught Maybelle kissing the little Zouave, Rene Picard, and her consternation was even greater when Maybelle refused to be ashamed. Even the fact that Rene immediately asked for her hand did not improve matters. Mrs. Merriwether felt that the South was heading for a complete moral collapse and frequently said so. Other mothers concurred heartily with her and blamed it on the war. But men who expected to die within a week or a month could not wait a year before they begged to call a girl by her first name, with "Miss," of course, preceding it. Nor would they go through the formal and protracted courtships which good manners had prescribed before the war. They were likely to propose in three or four months. And girls who knew very well that a lady always refused a gentlemen the first three times he proposed rushed headlong to accept the first time.

It is my impression that our generation was the first to recognize something which had passed the notice of all earlier generations: namely that the great decisions of the world are not, in fact, arrived at simply in the public chambers, or else during a handful of days given over to an international conference under the full gaze of the public and the press. Rather, debates are conducted, and crucial decisions arrived at, in the privacy and calm of the great houses of this country. What occurs under the public gaze with so much pomp and ceremony is often the conclusion, or mere ratification, of what has taken place over weeks or months within the walls of such houses. To us, then, the world was a wheel, revolving with these great houses at the hub, their mighty decisions emanating out to all else, rich and poor, who revolved around them. It was the aspiration of all those of us with professional ambition to work our way as close to this hub as we were each of us capable. For we were, as I say, an idealistic generation for whom the question was not simply one of how well one practised one’s skills, but to what end one did so; each of us harboured the desire to make our own small contribution to the creation of a better world, and saw that, as professionals, the surest means of doing so would be to serve the great gentlemen of our times in whose hands civilization had been entrusted.

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

that was the case until 1871, when an Irish-American captain by the name of David O'Keefe was shipwrecked on the shores of Yap and revived by the locals.1 O'Keefe saw a profit opportunity in taking coconuts from the island and selling them to producers of coconut oil, but he had no means to entice the locals to work for him, because they were very content with their lives as they were, in their tropical paradise, and had no use for whatever foreign forms of money he could offer them. But O'Keefe wouldn't take no for an answer; he sailed to Hong Kong, procured a large boat and explosives, took them to Palau, where he used the explosives and modern tools to quarry several large Rai stones, and set sail to Yap to present the stones to the locals as payment for coconuts. Contrary to what O'Keefe expected, the villagers were not keen on receiving his stones, and the village chief banned his townsfolk from working for the stones, decreeing that O'Keefe's stones were not of value, because they were gathered too easily. Only the stones quarried traditionally, with the sweat and blood of the Yapese, were to be accepted in Yap. Others on the island disagreed, and they did supply O'Keefe with the coconuts he sought. This resulted in conflict on the island, and in time the demise of Rai stones as money. Today, the stones serve a more ceremonial and cultural role on the island and modern government money is the most commonly used monetary medium.

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

At a swearing-in ceremony for new immigrants in the summer of 2014, the Harvard-educated First Lady Michelle Obama said: “It’s amazing that just a few feet from here where I’m standing are the signatures of the fifty-six Founders who put their names on a Declaration that changed the course of history. And like the fifty of you, none of them were born American—they became American.” That’s if you don’t count the forty-eight of fifty-six who were born in America. The other eight—like the rest of them—were either British or Dutch. Fifty-five were Protestant. Only one was Catholic. There’s a reason King George called the American Revolution “a Presbyterian war.”2 The single document in Nexis’s news archives to report the First Lady’s jaw-droppingly ignorant remark about the signers of America’s Declaration of Independence did so in order to proclaim her “correct.” Yes, Snopes.com said Mrs. Obama was “correct” in the sense that “the Founding Fathers were not born into a fully formed and established America with its own history, customs, culture, and values, as modern American children are.”3 That’s if you don’t count the 85 percent of the Declaration’s signers who were born into a fully formed and established America, with its own history, customs, culture, and values. The American colonies had been around for about 150 years at that point. Not only the signers of the Declaration, but the first seventeen presidents, were all born in one of the original thirteen colonies. The eighteenth was Ulysses Grant, who was born in Ohio.

Kenilworth, Mountainside, Scotch Plains, Dunellen... they themselves seemed far from Jersey: names out of Waverley novels, promising vistas of castles, highland waterfalls, and meadows dotted with flocks of grazing sheep. But the signboards lied, the books had lied, the Times had lied; the land here was one vast and charmless suburb, and as the bus passed through it, speeding west across the state, Freirs saw before him only the flat grey monotony of highway, broken from time to time by gas stations, roadhouses, and shopping malls that stretched away like deserts. The bus was warm, and the ride was beginning to give him a headache. He could feel the backs of his thighs sweating through his chinos. Easing himself farther into the seat, he pushed up his glasses and rubbed his eyes. The scenery disappointed him, yet it was still an improvement over what they'd just come through. Back there, on the fringes of the city, every work of man seemed to have been given over to the automobile, in an endless line of showrooms and repair shops for mufflers, fenders, carburetors, ignitions, tires, brakes. Now at last he could make out hills in the distance and extended zones of green, though here and there the nearness of some larger town or development meant a length of highway lined by construction, billboards touting banks or amusement parks, and drive-in theaters, themselves immense blank billboards, their signs proclaiming horror movies, "family pictures," soft-core porn. A speedway announced that next Wednesday was ladies' night. Food stands offered pizzaburgers, chicken in the basket, fish 'n' chips.

Above the list of children she read: Mister Jackson Henry Clark married Miss Julienne Maria Jacques, June 12, 1933. Not until that moment had she known her parents’ proper names. She sat there for a few minutes with the Bible open on the table. Her family before her. Time ensures children never know their parents young. Kya would never see the handsome Jake swagger into an Asheville soda fountain in early 1930, where he spotted Maria Jacques, a beauty with black curls and red lips, visiting from New Orleans. Over a milkshake he told her his family owned a plantation and that after high school he’d study to be a lawyer and live in a columned mansion. But when the Depression deepened, the bank auctioned the land out from under the Clarks’ feet, and his father took Jake from school. They moved down the road to a small pine cabin that once, not so long ago really, had been occupied by slaves. Jake worked the tobacco fields, stacking leaves with black men and women, babies strapped on their backs with colorful shawls. One night two years later, without saying good-bye, Jake left before dawn, taking with him as many fine clothes and family treasures—including his great-grandfather’s gold pocket watch and his grandmother’s diamond ring—as he could carry. He hitchhiked to New Orleans and found Maria living with her family in an elegant home near the waterfront. They were descendants of a French merchant, owners of a shoe factory. Jake pawned the heirlooms and entertained her in fine restaurants hung with red velvet curtains, telling her that he would buy her that columned mansion. As he knelt under a magnolia tree, she agreed to marry him, and they wed in 1933 in a small church ceremony, her family standing silent.

That great portion of what is generally received as Christian truth is, in its rudiments or in its separate parts, to be found in heathen philosophies and religions. For instance, the doctrine of a Trinity is found both in the East and in the West; so is the ceremony of washing; so is the rite of sacrifice. The doctrine of the Divine Word is Platonic; the doctrine of the Incarnation is Indian; of a divine kingdom is Judaic; of Angels and demons is Magian; the connection of sin with the body is Gnostic; celibacy is known to Bonze and Talapoin; a sacerdotal order is Egyptian; the idea of a new birth is Chinese and Eleusinian; belief in sacramental virtue is Pythagorean; and honours to the dead are a polytheism. Such is the general nature of the fact before us; Mr. Milman argues from it,—'These things are in heathenism, therefore they are not Christian:' we, on the contrary, prefer to say, 'these things are in Christianity, therefore they are not heathen.' That is, we prefer to say, and we think that Scripture bears us out in saying, that from the beginning the Moral Governor of the world has scattered the seeds of truth far and wide over its extent; that these have variously taken root, and grown up as in the wilderness, wild plants indeed but living; and hence that, as the inferior animals have tokens of an immaterial principle in them, yet have not souls, so the philosophies and religions of men have their life in certain true ideas, though they are not directly divine. What man is amid the brute creation, such is the Church among the schools of the world; and as Adam gave names to the animals about him, so has the Church from the first looked round upon the earth, noting and visiting the doctrines she found there.

They emerged from the tropical vegetation, greeted by a general cheer. Stephen advanced, carrying his hurly: he was feeling particularly well and fit; he had his land-legs again, and no longer stumped along, but walked with an elastic step. Jack came to meet him, and said in a low voice, 'Just keep your end up, Stephen, until your eye is in; and watch out for the Admiral's twisters,' and then as they neared the Admiral, 'Sir, allow me to name my particular friend Dr. Maturin, surgeon of the Leopard. 'How d'ye do, Doctor?' said the Admiral. 'I must beg your pardon, sir, for my late appearance: I was called away on -- ' 'No ceremony, Doctor, I beg,' said the Admiral, smiling: the Leopard's hundred pounds were practically in his pocket, and this man of theirs did not look very dangerous. 'Shall we begin?' 'By all means,' said Stephen. 'You go down to the other end,' murmured Jack, a chill coming over him in spite of the torrid sun. 'Should you like to be given a middle, sir?' called the umpire, when Stephen had walked down the pitch. 'Thank you, sir,' said Stephen, hitching at his waistband and gazing round the field, 'I already have one.' A rapacious grin ran round the Cumberlands: they moved much closer in, crouching, their huge crab-like hands spread wide. The Admiral held the ball to his nose for a long moment, fixing his adversary, and then delivered a lob that hummed as it flew. Stephen watched its course, danced out to take it as it touched the ground, checked its bounce, dribbled the ball towards the astonished cover-point and running still he scooped it into the hollow of his hurly, raced on with twinkling steps to mid-off, there checked his run amidst the stark silent amazement, flicked the ball into his hand, tossed it high, and with a screech drove it straight at Jack's wicket, shattering the near stump and sending its upper half in a long, graceful trajectory that reached the ground just as the first of La Fleche's guns, saluting the flag, echoed across the field.

Now we move on to the dominant idea of this ancient heroic tradition, namely the mystical conception of victory. The fundamental assumption is that of a true correspondence between the physical and metaphysical, between the visible and the invisible, whereby the deeds of the spirit reveal supra-individual traits and express themselves through action and real events. On this basis, a spiritual realization is presumed to be the hidden soul of certain martial endeavors, which are crowned by the actual victory. Then the material, military victory becomes the correlation to a spiritual event, which has called forth victory in the place where outer and inner connect. The victory appears as a tangible sign for a consecration and mystical rebirth that are fulfilled in the same instant. The Furies and the death which the warrior withstood physically on the battlefield also confront him internally, in his spiritual element, in the form of a dangerous and threatening outburst of the primordial energy of his being. In triumphing over this, victory is his. This connection clarifies why, in the Traditional world, every victory also takes on a sacred meaning. The celebrated commander on the battlefield thus provided the experience of the presence of a mystical, transformative energy. In the same way we can understand the deep meaning a supra-wordly character that breaks forth in the victory’s glory and 'divinity', as well as the fact that the ancient Roman triumphal ceremony had far more of a sacred quality than a military one. It sheds a totally different light on those recurring symbols of the ancient Aryan tradition of Victories, Valkyries, and similar beings who leads the souls of warriors into 'Heaven', as well as on the myth of a victorious hero such as the Doric Hercules, who receives the crown from Nike, the 'victory goddess', enabling him to participate in Olympian immortality. And now it becomes obvious how paralyzing and frivolous that viewpoint is which prefers to see only 'poetics', rhetorics, and fairy tales in all of this.

The archaeologist attached to the Bayard Dominick’s Marquesan team had reported in 1925 that the Marquesas offered “few opportunities for archaeological research.” But in 1956, a new expedition set out to reexamine the possibilities in these islands at the eastern edge of the Polynesian Triangle. An energetic Columbia University graduate student named Robert Suggs was sent ahead to reconnoiter, and he quickly discovered that the previous generation had gotten it all wrong. Everywhere he looked, he saw archaeological potential. “We were seldom out of sight of some relic of the ancient Marquesan culture,” he writes. “Through all the valleys were scattered clusters of ruined house platforms. . . . Overgrown with weeds, half tumbled down beneath the weight of toppled trees and the pressure of the inexorable palm roots, these ancient village sites were sources of stone axes, carved stone pestles, skulls, and other sundry curios.” There were ceremonial plazas “hundreds of feet long” and, high on the cliffs above the deep valleys, “burial caves containing the remains of the population of centuries past.” The coup de grâce came when Suggs and his guide followed up on a report of a large number of “pig bones” in the dunes at a place called Ha‘atuatua. This windswept expanse of scrub and sand lies on the exposed eastern corner of Nuku Hiva. A decade earlier, in 1946, a tidal wave had cut away part of the beach, and since then bones and other artifacts had been washing out of the dunes. Not knowing quite what to expect, Suggs and his guide rode over on horseback. When they came out of the “hibiscus tangle” at the back of the beach and “caught sight of the debris washing down the slope,” he writes, “I nearly fell out of the saddle.” The bones that were scattered all along the slope and on the beach below were not pig bones but human bones! Ribs, vertebrae, thigh bones, bits of skull vault, and innumerable hand and foot bones were everywhere. At the edge of the bank a bleached female skull rested upside down, almost entirely exposed. Where the bank had been cut away, a dark horizontal band about two feet thick could be seen between layers of clean white sand. Embedded in this band were bits of charcoal and saucers of ash, fragments of pearl shell, stone and coral tools, and large fitted stones that appeared to be part of a buried pavement. They had discovered the remains of an entire village, complete with postholes, cooking pits, courtyards, and burials. The time was too short to explore the site fully, but the very next year, Suggs and his wife returned to examine it. There

If asked what manner of beast fascism is, most people would answer, without hesitation, "fascism is an ideology." The fascist leaders themselves never stopped saying that they were prophets of an idea, unlike the materialist liberals and socialists. Hitler talked ceaselessly of Weltanschauung, or "worldview," an uncomely word he successfully forced on the attention of the whole world. Mussolini vaunted the power of the Fascist creed. A fascist, by this approach, is someone who espouses fascist ideology - an ideology being more than just ideas, but a total system of thought harnessed to a world-shaping project... It would seem to follow that we should "start by examining the programs, doctrines, and propaganda in some of the main fascist movements and then proceed to the actual policies and performance of the only two noteworthy fascist regimes." Putting programs first rests on the unstated assumption that fascism was an "ism" like the other great political systems of the modern world: conservatism, liberalism, socialism. Usually taken for granted, that assumption is worth scrutinizing. The other "isms" were created in an era when politics was a gentleman's business, conducted through protracted and learned parliamentary debate among educated men who appealed to each other's reasons as well as their sentiments. The classical "isms" rested upon coherent philosophical systems laid out in the works of systematic thinkers. It seems only natural to explain them by examining their programs and the philosophy that underpinned them. Fascism, by contrast, was a new invention created afresh for the era of mass politics. It sought to appeal mainly to the emotions by the use of ritual, carefully stage-managed ceremonies, and intensely charged rhetoric. The role programs and doctrine play in it is, on closer inspection, fundamentally unlike the role they play in conservatism, liberalism, and socialism. Fascism does not rest explicitly upon an elaborated philosophical system, but rather upon popular feelings about master races, their unjust lot, and their rightful predominance over inferior peoples. It has not been given intellectual underpinnings by any system builder, like Marx, or by any major critical intelligence, like Mill, Burke, or Tocqueville. In a way utterly unlike the classical "isms," the rightness of fascism does not depend on the truth of any of the propositions advanced in its name. Fascism is "true" insofar as it helps fulfill the destiny of a chosen race or people or blood, locked with other peoples in a Darwinian struggle, and not in the light of some abstract and universal reason. The first fascists were entirely frank about this. "We [Fascists] don't think ideology is a problem that is resolved in such a way that truth is seated on a throne. But, in that case, does fighting for an ideology mean fighting for mere appearances? No doubt, unless one considers it according to its unique and efficacious psychological-historical value. The truth of an ideology lies in its capacity to set in motion our capacity for ideals and action. Its truth is absolute insofar as, living within us, it suffices to exhaust those capacities." The truth was whatever permitted the new fascist man (and woman) to dominate others, and whatever made the chosen people triumph.

Sophie!” Val spotted her first and abandoned all ceremony to wrap his arms around her. “Sophie Windham, I have missed you and missed you.” He held her tightly, so tightly Sophie could hide her face against his shoulder and swallow back the lump abruptly forming in her throat. “I have a new étude for you to listen to. It’s based on parallel sixths and contrary motion—it’s quite good fun.” He stepped back, his smile so dear Sophie wanted to hug him all over again, but St. Just elbowed Val aside. “Long lost sister, where have you been?” His hug was gentler but no less welcome. “I’ve traveled half the length of England to see you, you know.” He kissed her cheek, and Sophie felt a blush creeping up her neck. “You did not. You’ve come south because Emmie said you must, and you want to check on your ladies out in Surrey.” Westhaven waited until St. Just had released her. “I wanted to check on you.” His hug was the gentlest of all. “But you were not where you were supposed to be, Sophie. You have some explaining to do if we’re to get the story straight before we face Her Grace.” The simple fact of his support undid her. Sophie pressed her face to his shoulder and felt a tear leak from her eye. “I have missed you so, missed all of you so much.” Westhaven patted her back while Valentine stuffed a cold, wrinkled handkerchief into her hand. “We’ve made her cry.” St. Just did not sound happy. “I’m just…” Sophie stepped away from Westhaven and dabbed at her eyes. “I’m a little fatigued is all. I’ve been doing some baking, and the holidays are never without some challenges, and then there’s the baby—” “What baby?” All three men spoke—shouted, more nearly—as one. “Keep your voices down, please,” Sophie hissed. “Kit isn’t used to strangers, and if he’s overset, I’ll be all night dealing with him.” “And behold, a virgin shall conceive,” Val muttered as Sophie passed him back his handkerchief. St. Just shoved him on the shoulder. “That isn’t helping.” Westhaven went to the stove and took the kettle from the hob. “What baby, Sophie? And perhaps you might share some of this baking you’ve been doing. The day was long and cold, and our brothers grow testy if denied their victuals too long.” He sent her a smile, an it-will-be-all-right smile that had comforted her on many an occasion. Westhaven was sensible. It was his surpassing gift to be sensible, but Sophie found no solace from it now. She had not been sensible, and worse yet, she did not regret the lapse. She would, however, regret very much if the lapse did not remain private. “The tweenie was anticipating an interesting event, wasn’t she?” Westhaven asked as he assembled a tea tray. While Sophie took a seat at the table, St. Just hiked himself onto a counter, and Val took the other bench. “Joleen,” Sophie said. “Her interesting event is six months old, a thriving healthy child named… Westhaven, what are you doing?” “He’s making sure he gets something to eat under the guise of looking after his siblings,” St. Just said, pushing off the counter. “Next, he’ll fetch the cream from the window box while I make us some sandwiches. Valentine find us a cloth for the table.” “At once, Colonel.” Val snapped a salute and sauntered off in the direction of the butler’s pantry, while Westhaven headed for the colder reaches of the back hallway. “You

Peasants seldom write letters, and for my father the arrival of a letter was an important ceremony that entailed quite a ritual: the glass of wine for the postman, the close scrutiny of his name on the envelope—mistakes can happen, and you must never open a letter that isn’t addressed to you—and then the blade of the knife carefully inserted to liberate whatever the fates had in store.

1.  Declaration of Intent: Hand lifting to the sky The first step is the collective declaration of intent to reestablish Kintuadi between Creator, Catalyst and Creation. That collective intent was implemented and manifested by the physical act of hand lifting to the sky.   Objective: To first acknowledge that we are lost due to a false start and to seek the alignment and the Kintuadi of 3 Components; Creator, Catalyst and Creation (CCC).   2.  Commitment and Decision: Cross Jumping The second step is the collective commitment and decision to abandon sinful, flesh and material driven life, and jump to the side of the creator and Christ. That collective commitment and decision was implemented and manifested by the physical act of cross jumping.   Objective: To stop and commit to a change of direction.   3.  Fasting and Meditation: Spiritual Retreat The third step is the collective fasting and meditation to gradually reduce total dependency on flesh and material driven life. This is the step of seeking spiritual enlightment, guidance and purpose for life. It is achieved by a temporary but frequent isolation and spiritual retreats. During this step, the body and soul are cleansed and fed with spiritual food.   Objective: To stop dependency on human guidance but seeks spiritual guidance and direction.   4.  Devotion and Service to God: Temple Construction (1987) The fourth step is the collective devotion and service to God. Now that body and soul are cleansed and fed spiritually, man devotion and service to god is manifested by the construction of the temple as an offering to God. The real temple is the body of Christ, the supreme sacrifice.   Objective: To regain God’s trust by gradually training the flesh and material wealth to serve God.   5.  Prayers and Faith Consolidation: Spiritual Soiree (1990s) Now that body and soul have constructed the sanctuary, the place of reunion and spiritual communion with God. This fifth step is the step of collective prayers and faith consolidation at the sanctuary, the place of invocation and the real body of Christ, our Catalyst.   Objective: To repair and reestablish communication between Creator, Catalyst and Creation.   6.  Redemption: The Begging for forgiveness; December 24, 1992 In the name of all humanity, on December 24, 1992 followers of Simon Kimbangu lead by Papa Dialungana Kiangani (Kimbangu son) gathered inside the temple in Nkamba, all wearing sac clothes and begged for the forgiveness of Adamus and eve original sin. After asking for forgiveness that Adamus himself did not have the courage to ask, the Kimbanguists burned all sac clothes. In 1994, Adeneho Nana Oduro Numapau II, President of the Ghana National House of Chiefs, initiated ceremonies in Africa and the Americas to beg forgiveness of African Americans for his ancestors ‘involvement in the slave trade.   Objective: To reestablish and maintain interconnectivity between Creator, Catalyst and Creation.   7.  Return to Eden, the Realm of Kintuadi (Oneness) December 24th, 1992 marked the beginning of a new spiritual era for mankind in general but for Africans in particular. The chains of physical and spiritual slavery were broken on that date. The spiritual exodus from Egypt, the land of Slavery to Eden, the Promised Land also started that date. On May 10, 1994 Nelson Mandela was inaugurated as the first black President of South Africa, Africa most powerful country. On January 20, 2009, Barack Hussein Obama was inaugurated as the first African American president of the United States, the most powerful country on earth.   Objective: To enjoy the Oneness between Creator, Catalyst and Creation.  Chapter 27  Kimbangu’s Wife, 3 sons  and 30 Grand Children As stated in chapter 11, few months after Kimbangu’s birth, his mother Luezi died, so Kimbangu did not know his biological mother and was raised by Kinzembo, his maternal aunt.

All excessively sadistic acts are usually symbolized by genuine Witches, but what simulation there is is common to most erotic rights. The whole ceremony is based mainly on inverted orthodox religious services. DOCTRINE AND CREDO 'Fornicatus benedictus! Almighty Ashmodeus, existent of Chaos, ominous by thy name, thy kingdom come through me on earth. Lead me into all temptations of my flesh so I may trespass greatly into thy ways by my desires: for thou art all sex-seeking unity, thou mighty genitalia of creation that knoweth no satiation— grant thou my wish, for thou art all power, ecstasy and actuality. Amen!

Obama declined to hold public services in the White House commemorating the National Day of Prayer, which had been the practice of his predecessors. • In September 2011, his Department of Health and Human Services terminated funding to the U.S. Conference of Catholic Bishops for its extensive program to assist victims of human trafficking and modern-day slavery. The reason? Objections to Catholic teaching on abortion and contraception.7 • In 2013 Obama’s inaugural committee forced pastor Louie Giglio, whose Atlanta church was nationally known for its efforts to combat sex trafficking, to withdraw from delivering a prayer at the inaugural ceremony after an audio recording surfaced of a sermon Giglio delivered in the mid-1990s referencing biblical teaching on homosexuality. When it came to praying at Obama’s second inaugural, no pastor holding to an orthodox view of Scripture had need to apply. • His Justice Department canceled a 30,000 grant to a program for at-risk youth because it allowed voluntary, student-led prayer, and the oath recited by its young charges mentioned God.8 • He advocated passage of a version of the Employment Non-Discrimination Act prohibiting private employers from declining to hire gays and lesbians that granted no exemption for religious ministries and charities. • The Defense Department canceled an appearance by Franklin Graham of Samaritan’s Purse at a National Day of Prayer observance because of Graham’s alleged anti-Muslim bigotry. • Obama’s campaign removed a reference to God from the Democratic Party platform and only moved to reinsert it after news outlets reported the exclusion and controversy erupted. In rushed proceedings at the party convention in Charlotte, North Carolina, the name of God was reinserted to boos from the delegates.

For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei. Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces. While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons . Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.

Now my uncle Toby thinking more of the part where he had had the blister, than of Hilarion’s metaphor — and our preconceptions having (you know) as great a power over the sounds of words as the shapes of things, he had imagined, that my father, who was not very ceremonious in his choice of words, had enquired after the part by its proper name;

Harvard generally frowned on Aiken’s postwar activities, however, including his close ties with industry, and ultimately the continual struggle for funding drove him to retire from the university at the minimum age in 1961. When he died suddenly at a conference in March 1973 at the age of seventy-three, Aiken left a generous bequest to Harvard. His generosity was not reciprocated. In spring 2000 the new Maxwell Dworkin computer sciences building was ceremonially inaugurated at the northeast corner of Harvard University’s Holmes Field, formerly the site of the Aiken Computation Laboratory. The new building was a gift to the university from Bill Gates and his Microsoft associate and Harvard classmate Steven Ballmer. Instead of continuing to honor the name of Howard Hathaway Aiken, founder of Harvard’s trailblazing computing program, the new center was named for the mothers of the two recent benefactors. A bronze plaque on the wall of the building is all that remains today to remind of Aiken’s original inspiration. Recently a conference room at the computer center was named for Grace Hopper.

On the strength of a letter from the rabbi, notifying of the date of the marriage ceremony, Yuda received an extra "wedding ration," namely about 4 pounds of sugar, 2 pounds of margarine, about 5 pounds of meat and ten eggs. Aunt Sonia was delighted with the wealth of ingredients and she prepared a meal and two cakes. How about the guests to be invited to the wedding? Yuda had his Father's two brothers and their wives, all living in Tel Aviv, two cousins and their wives, Zaka, Sonia's daughter and an elderly couple, friends of the family, who had known Yuda from his early childhood.

Now a prig is a pert fellow who gives himself airs of superior wisdom. A prig is a pompous fool who has gone out for a ceremonial walk, and without knowing it has lost an important part of his attire, namely, his sense of humour. A prig is a tedious individual who, having made a discovery, is so impressed by his discovery that he is capable of being gravely displeased because the entire world is not also impressed by it. Unconsciously to become a prig is an easy and a fatal thing.

The Astral Warrior About thirty years ago in Siliguri district, a jawan named Harbhajan Singh went missing. His body was never found. A few days after his disappearance, some officers who had gone for a trek in the same area reported that they had gotten lost in the forest and Harbhajan had suddenly appeared and helped them find their way back. But Harbhajan did not come back with them, he remained in the forest. Since then, there have been similar reports of people, including civilians, who get lost in the forest, or face some difficulty there. Whenever they pray to Harbhajan Singh to come and help them, he comes. Year after year, the same story is repeated. Now, if so many people talk about how they have been helped, I don’t think it can be false. This is how Harbhajan became Baba Harbhajan Singh. Incredibly, he is still in the roster of the Indian Army. Not only that, his colleagues offer him food every day, and they say the food disappears, the bottle of water also gets empty. Like other Army officers, Harbhajan gets his promotions, now he is a JCO. Every year, he goes home on leave too. The GOC of Siliguri personally goes to his shrine, takes his chappals and photograph to Siliguri railway station and places his chappals and photograph in the train coach. These are then carried to his native place and received there by the commanding officer. After his leave period is over, the chappals and photograph are brought back ceremoniously. The GOC receives them, keeps them at the shrine in the forest, and continues to offer him food. So many people have reported the same story: we were stuck in snowfall, we lost our way, and Baba helped us. And the Indian Army respects this fact, although he doesn’t show up for attendance! Col. Rakesh Aima

The first of the tests is the overcoming of appetite. This involves their doing a two days’ walk or hunt without food, and then being brought suddenly before a fire on which some choice kangaroo steak or other native delicacy is being cooked. They are required to take only a small portion of this. The next is the test of pain. The young boys and girls submit to having their noses pierced, their bodies marked, and to being laid down upon hot embers thinly covered with boughs. The third is the test of fear. The young people are told awesome and hair-raising stories about ghosts and the muldarpe, the Evil Spirit or the Devil-devil. After all these tests they are put to sleep in a lonely place, or near the burial-place of the tribe. During the night the elders, who are made hideous with white clay and bark headdresses, appear, making weird noises. Those of the candidates who show no signs of having had a disturbed night are then admitted as fully initiated members of the tribe. No youth or maiden is allowed to marry without having passed these tests. A proposed marriage is talked over first by all the old members of the tribe. The uncle on the mother’s side is the most important relative, and it is he who finally selects the wife. The actual marriage ceremony takes place during the time of festivals. The husband does not look at or speak to his mother-in-law, although he is husband in name to all his sisters-in-law.